Shloka 47

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

Devanagari script

कृत्वा भक्त्या प्रतिष्ठाप्य द्विधाभूतं जलंधरम् प्रयाति शिवसायुज्यं नात्र कार्या विचारणा

Transliteration

kṛtvā bhaktyā pratiṣṭhāpya dvidhābhūtaṃ jalaṃdharam prayāti śivasāyujyaṃ nātra kāryā vicāraṇā

Translation

من أجرى بالتعبّد طقسَ التقديس—ذلك الفعل الذي شطر جالندهارا شطرين—بلغ شِيفا-سايوجيا، أي الاتحاد بشِيفا. ولا حاجة هنا إلى شكّ أو مزيد من التروّي.

Word by Word

• kṛtvā: having done/performed

• bhaktyā: with devotion

• pratiṣṭhāpya: having स्थापित/installed, having consecrated (a Linga)

• dvidhā-bhūtam: become twofold, split into two

• jalandharam: Jalandhara (the asura)

• prayāti: goes/attains

• śiva-sāyujyam: oneness/union with Shiva (liberative absorption in Pati)

• na atra: not here/in this matter

• kāryā: to be done/required

• vicāraṇā: consideration, doubt, deliberation

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Jalandhara

FAQs

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

It declares the highest fruit of Linga-pratiṣṭhā performed with bhakti: the worshipper transcends pasha (bondage) and attains Śiva-sāyujya, presented as a certainty rather than a mere possibility.

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

Shiva is implied as Pati—the liberating Lord whose proximity/union (sāyujya) is the final goal of the pashu. The verse frames Shiva not only as a destroyer of asuric forces (symbolized by Jalandhara’s splitting) but as the giver of moksha through consecrated worship.

What ritualistic or Yogic practice is highlighted here?

Linga-pratiṣṭhā (consecration/installation) done with bhakti is highlighted; its inner yogic point aligns with Pāśupata orientation—turning the mind from pasha-bound identity toward steadfast devotion to Pati Shiva, culminating in liberative Shiva-union.