Shloka 35

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

विष्णुलोकः स्मृतं स्थानं पुनरावृत्तिदुर्लभम् स्कान्दमौमं तथा स्थानं सर्वसिद्धिसमन्वितम्

Transliteration

viṣṇulokaḥ smṛtaṃ sthānaṃ punarāvṛttidurlabham skāndamaumaṃ tathā sthānaṃ sarvasiddhisamanvitam

Translation

Viṣṇuloka gilt als eine Wohnstatt, aus der die Rückkehr (in wiederholte Verkörperung) schwer geschieht. Ebenso sind die Wohnstatt Skandas und die Wohnstatt des Oṃ Bereiche, die mit allen siddhis (geistigen Vollkommenheiten) ausgestattet sind—doch nach śaivischem Verständnis reifen solche Vollkommenheiten nur dann zur wahren Befreiung, wenn der paśu (die gebundene Seele) durch die Gnade Patis, Śivas, über alle lokas hinausgeführt wird.

Word by Word

• विष्णुलोकः: Viṣṇu’s world/realm

• स्मृतम्: is remembered/declared in tradition

• स्थानम्: abode, station

• पुनरावृत्ति: return, repeated coming back (to saṃsāra)

• दुर्लभम्: difficult/rare

• स्कान्दम्: belonging to Skanda (Kārttikeya)

• औमम्: pertaining to Oṃ, the praṇava

• तथा: likewise

• स्थानम्: abode

• सर्व: all

• सिद्धि: accomplishment, yogic perfection, attainment

• समन्वितम्: endowed with, accompanied by

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Skanda
• Om
• Shiva

FAQs

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

It frames even exalted realms (Viṣṇuloka, Skanda-loka, Oṃ-loka) as “stations” with great fruits, while implying that the devotee’s highest aim in Linga-worship is to seek Śiva as Pati and transcend all lokas, not merely attain heavenly residence.

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

By implication: Shiva-tattva is that which surpasses loka-based attainments and siddhis. In Shaiva Siddhanta terms, Śiva as Pati grants anugraha (liberating grace) that carries the paśu beyond return, beyond even the finest cosmic abodes.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes siddhi-bearing destinations associated with mantra (Oṃ) and divine realms; the Shaiva takeaway is to prioritize Pāśupata-oriented sādhanā—mantra, dhyāna, and Linga-pūjā—aimed at liberation rather than siddhi-display.