Shloka 6

Adhyaya 84: शिवव्रतकथनम्

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

Devanagari script

स याति शिवसायुज्यं नारी देव्या यदि प्रभो अष्टम्यां च चतुर्दश्यां नियता ब्रह्मचारिणी

Transliteration

sa yāti śivasāyujyaṃ nārī devyā yadi prabho aṣṭamyāṃ ca caturdaśyāṃ niyatā brahmacāriṇī

Translation

হে প্ৰভো! যি নাৰী দেৱীৰ ভক্তিত নিয়ত হৈ সংযমসহ ব্ৰহ্মচৰ্য পালন কৰে আৰু অষ্টমী আৰু চতুৰ্দশী তিথিত নিয়মপৰায়ণা থাকে, সি শিৱ-সায়ুজ্য লাভ কৰে।

Word by Word

• स (sa): she

• याति (yāti): attains/goes to

• शिवसायुज्यं (śiva-sāyujyaṃ): oneness/union with Shiva, intimate proximity to Pati

• नारी (nārī): woman

• देव्या (devyā): to/for the Goddess (Devī/Śakti)

• यदि (yadi): if

• प्रभो (prabho): O Lord

• अष्टम्यां (aṣṭamyāṃ): on the eighth lunar day (Aṣṭamī)

• च (ca): and

• चतुर्दश्यां (caturdaśyāṃ): on the fourteenth lunar day (Caturdaśī)

• नियता (niyatā): regulated, restrained by vows

• ब्रह्मचारिणी (brahmacāriṇī): practicing brahmacarya, celibate/vowed discipline

Speaker

Suta Goswami (narrating the vrata-phala within the Linga Purana discourse)

Characters & Entities

• Shiva
• Devi (Shakti)

FAQs

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

It links Shiva-realization (śiva-sāyujya) to vrata-based discipline—especially observing Aṣṭamī and Caturdaśī with restraint—showing that worship is not only external (liṅga-pūjā) but also internal purification through niyama.

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

Shiva is implied as Pati, the liberating Lord, attainable through sāyujya—an intimate mode of liberation—when the pashu (individual soul) weakens pasha (bondage) via disciplined conduct and devotion aligned with Śiva-Śakti.

What ritualistic or Yogic practice is highlighted here?

Tithi-vrata on Aṣṭamī and Caturdaśī combined with brahmacarya and niyama—an ascetic-ethical practice that parallels Shaiva sādhanā (including Pāśupata-style restraint) as a means to spiritual fruition.