Shloka 27

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

गन्धो रसस् तथा रूपं शब्दः स्पर्शस्तथैव च प्रत्येकमष्टधा सिद्धं पञ्चमे तच्छतक्रतोः

Transliteration

gandho rasas tathā rūpaṃ śabdaḥ sparśastathaiva ca pratyekamaṣṭadhā siddhaṃ pañcame tacchatakratoḥ

Translation

香、味、色相、声与触——每一者皆在第五原理中以八重方式安立。如是开示，噢 Śatakratu（因陀罗），于此诸 tattva 的分判中，使 paśu（被缚之灵）能辨别经验之域与 Pati（主宰）之别。

Word by Word

• गन्धः: smell (odor)

• रसः: taste (sap/flavor)

• तथा: and/likewise

• रूपम्: form/colour/visible appearance

• शब्दः: sound

• स्पर्शः: touch

• तथा एव च: and indeed also

• प्रत्येकम्: each, individually

• अष्टधा: eightfold

• सिद्धम्: established/defined as a settled doctrine

• पञ्चमे: in the fifth (principle/category)

• तत्: that/this teaching

• शतक्रतोः: of Śatakratu—Indra (vocative sense: O Indra)

Speaker

Suta Goswami (narrating a doctrinal passage; addressing Indra as Śatakratu within the embedded teaching)

Characters & Entities

• Indra (Śatakratu)

FAQs

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

It frames sense-objects (smell, taste, form, sound, touch) as part of the experiential field (pāśa/kshetra) that must be discerned and purified; Linga worship is thereby positioned as a Shaiva discipline that turns the paśu away from sensory dispersion toward Pati (Śiva) through tattva-viveka.

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

By implication: Śiva as Pati is distinct from the eightfold configurations of sense-experience; He is not reducible to sensory qualities, but is the transcendent Lord who enables liberation when the paśu recognizes the senses as bound-domain (pāśa) rather than Self.

What ritualistic or Yogic practice is highlighted here?

Tattva-viveka and indriya-nigraha (discernment and restraint of the senses), foundational to Pāśupata-oriented sādhanā: the practitioner observes sense-objects as categories, offers them inwardly to Śiva, and stabilizes awareness in the Linga as the locus of Pati.