Shloka 190

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

Devanagari script

श्रावयेद्वा द्विजान्सर्वान् कृतशौचान् जितेन्द्रियान् स एव सर्वयज्ञस्य फलं प्राप्नोति मानवः

Transliteration

śrāvayedvā dvijānsarvān kṛtaśaucān jitendriyān sa eva sarvayajñasya phalaṃ prāpnoti mānavaḥ

Translation

Oder wenn ein Mensch alle Zweimalgeborenen — gereinigt und sinnesbeherrscht — (die heiligen Texte) rezitieren lässt, erlangt er allein die Frucht aller Opferhandlungen.

Word by Word

• śrāvayet: should cause to recite/should have recited

• vā: or

• dvijān: the twice-born (Brahmins and other initiated)

• sarvān: all

• kṛta-śaucān: those who have performed purification/are ritually clean

• jitendriyān: sense-controlled

• saḥ eva: he alone/that very person

• sarva-yajñasya: of all sacrifices

• phalam: fruit/result

• prāpnoti: attains/obtains

• mānavaḥ: a human being

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It equates sponsoring sacred recitation by pure, self-restrained dvijas with obtaining the total merit of all yajñas—supporting the Śaiva view that devotion and right ritual intention offered to Śiva (Pati) can equal or surpass elaborate sacrifices.

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

By implying that the highest sacrificial fruit can be gained through a Śiva-oriented act of sacred transmission, it points to Śiva as Pati—the supreme recipient and bestower of grace—who transforms ritual merit into liberation-oriented purification for the pashu.

What ritualistic or Yogic practice is highlighted here?

A practical dharmic rite: arranging śravaṇa/adhyāpana—having purified, sense-controlled Brahmins recite sacred mantras or texts—presented as a high-merit substitute or completion for yajña within a Śaiva framework.