Shloka 56

अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि

Devanagari script

तेभ्यश्चाहं प्रवक्ष्यामि योगैश्वर्यमनुत्तमम् आत्मनश्चैव सायुज्यम् ईप्सितं स्थानमेव च

Transliteration

tebhyaścāhaṃ pravakṣyāmi yogaiśvaryamanuttamam ātmanaścaiva sāyujyam īpsitaṃ sthānameva ca

Translation

ولهم سأبيّن السيادةَ التي لا تُضاهى المولودة من اليوغا (يوغَيشوَرْيَة)؛ وكذلك «سايوجيا» النفس، أي اتحادها بالذات العليا (البَتي)، وذلك المقام المنشود بعينه، المسكن الأخير الذي يُنال بها.

Word by Word

• तेभ्यः: to them

• च: and

• अहम्: I

• प्रवक्ष्यामि: shall explain/declare

• योग-ऐश्वर्यम्: yogic lordship/sovereignty attained through Yoga

• अनुत्तमम्: unsurpassed, supreme

• आत्मनः: of the self/soul (pāśu)

• च एव: and indeed

• सायुज्यम्: union, complete communion (liberative oneness)

• ईप्सितम्: desired, sought-after

• स्थानम्: state/abode/plane

• एव च: and that alone/indeed also

Speaker

Suta Goswami (narrating an internal Shaiva teaching on Yoga and liberation)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as a complete soteriological path: disciplined Yoga (often aligned with Pāśupata orientation) culminates in yogic excellence and finally the sought “place/state” of Shiva—liberation.

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

Shiva is implied as the Supreme Self (Pati) with whom the pāśu (individual soul) attains sāyujya—intimate union/communion—signifying Shiva as the final refuge and liberating Reality beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The verse highlights Yoga as the operative discipline—yogaiśvarya (yogic mastery) leading toward sāyujya; in Linga Purana’s Shaiva frame this is typically supported by devotion and Linga-pūjā as the stabilizing worship-practice.