Shloka 13

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

प्रीता बभूवुर्मुक्ताश् च तस्मादेषा परा गतिः उमाशङ्करयोर्भेदो नास्त्येव परमार्थतः

Transliteration

prītā babhūvurmuktāś ca tasmādeṣā parā gatiḥ umāśaṅkarayorbhedo nāstyeva paramārthataḥ

Translation

وهكذا امتلأوا بالنعمة وتحرّروا؛ فلذلك فهذه هي المسيرة العليا حقًّا (بارا غَتي). وفي الحقيقة القصوى لا يوجد أيُّ فرقٍ حقيقيٍّ البتّة بين أُما (شاكتي) وشَنْكَرَة (شيفا).

Word by Word

• prītā: pleased, full of grace

• babhūvuḥ: became, came to be

• muktāḥ: liberated, released from bondage

• ca: and

• tasmāt: therefore, from that

• eṣā: this

• parā: highest, supreme

• gatiḥ: path, goal, state

• umā: Umā (Pārvatī, Śakti)

• śaṅkarayoḥ: of Śaṅkara (Śiva)

• bhedaḥ: difference, separation

• na asti eva: does not exist at all

• paramārthataḥ: in the ultimate sense, in highest reality

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati (Uma)

FAQs

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

It frames Linga-upāsanā as worship of the inseparable Śiva–Śakti reality; realizing this unity leads the pashu (individual soul) beyond pāśa (bondage) into the parā gati (supreme state).

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

Śiva-tattva is presented as non-separate from Śakti (Umā); the apparent duality is only conventional, while in paramārtha (ultimate truth) Śiva and Śakti are one reality that grants liberation through anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The key emphasis is not a specific outer rite but the inner siddhānta of Pāśupata-oriented realization—devotion and contemplative insight into Śiva–Śakti abheda, culminating in mokṣa through Śiva’s grace.