Shloka 65

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

महामेरुमनुप्राप्य महादेव्या प्रमोदते चिरं सायुज्यम् आप्नोति महादेव्या न संशयः

Transliteration

mahāmerumanuprāpya mahādevyā pramodate ciraṃ sāyujyam āpnoti mahādevyā na saṃśayaḥ

Translation

مَن بلغ ميرو العظيم يفرح في حضرة مهاديڤي؛ ثم ينال مع الأيام «سايوجيا»—الاتحاد التام—بمهاديڤي، ولا شكّ في ذلك.

Word by Word

• mahāmerum: the great (Mount) Meru

• anuprāpya: having reached/attaining

• mahādevyā: with Mahādevī / in relation to Mahādevī

• pramodate: rejoices, delights

• ciram: for a long time / in due course

• sāyujyam: union, identity, intimate oneness (a mode of liberation)

• āpnoti: attains

• na saṃśayaḥ: no doubt

Speaker

Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)

Characters & Entities

• Mahadevi
• Meru

FAQs

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

It links sacred approach (pilgrimage/sacred ascent symbolized by Mahāmeru) with the highest fruit—sāyujya—showing that devotion aligned with Shiva–Shakti culminates in liberation, the ultimate aim of Linga-centered sādhanā.

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

By promising sāyujya with Mahādevī, it implies the non-separation of Shiva-tattva and Shakti-tattva: liberation occurs when the pashu (individual self) is drawn into the divine reality where Pati (the Lord) is inseparable from His power (Shakti).

What ritualistic or Yogic practice is highlighted here?

A tirtha-oriented sādhanā is implied—approaching Mahāmeru as a sacred locus—combined with Shakti-bhakti; in Shaiva terms this supports Pāśupata-oriented purification of pasha (bondage) through devotion leading toward sāyujya.