Shloka 11

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

ईषणारागदोषेण सर्गो ज्ञानेन सुव्रताः तद्वशादेव सर्वेषां धर्माधर्मौ न संशयः

Transliteration

īṣaṇārāgadoṣeṇa sargo jñānena suvratāḥ tadvaśādeva sarveṣāṃ dharmādharmau na saṃśayaḥ

Translation

噢，持善誓者啊，万有之生起虽依于知见，却在欲求与贪著之过失中流转。受此冲动所制，一切众生之中，法（dharma）与非法（adharma）皆随之而起——毫无疑问。

Word by Word

• īṣaṇā: craving, desire (icchā)

• rāga: attachment, passion

• doṣeṇa: due to the defect/cause

• sargaḥ: creation, emanation

• jñānena: through/with knowledge

• suvratāḥ: O virtuous ones, O steadfast-vowed (address)

• tad-vaśāt eva: solely due to its domination/influence

• sarveṣām: of all (beings)

• dharma-adharmau: righteousness and unrighteousness

• na saṃśayaḥ: no doubt.

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It identifies desire (īṣaṇā) and attachment (rāga) as the inner causes that generate dharma/adharma and thus bondage (pāśa). Linga worship is positioned as a Shaiva discipline that purifies these impulses and turns the pashu (soul) toward Pati (Shiva).

How does this verse describe the nature of Shiva (Shiva-tattva)?

By implication, Shiva-tattva is the liberating ground of jñāna that is unstained by rāga and īṣaṇā. The verse contrasts knowledge as a principle with the defective pull of craving that drives worldly creation, pointing to Shiva as the transcendent source of pure awareness beyond moral dualities that bind the soul.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway aligns with Pashupata Yoga: restraining craving and attachment through jñāna, vairāgya, mantra-japa, and focused contemplation on the Linga as the sign of Pati, thereby weakening pāśa that manifests as dharma/adharma-driven karma.