Shloka 40

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

Devanagari script

अभ्यस्यन्ति परं योगं युक्तात्मानो जितेन्द्रियाः नानावृक्षसमाकीर्णे नानाविहगशोभिते

Transliteration

abhyasyanti paraṃ yogaṃ yuktātmāno jitendriyāḥ nānāvṛkṣasamākīrṇe nānāvihagaśobhite

Translation

Dort üben die Gezügelten—innerlich gesammelt und die Sinne bezwingend—das höchste Yoga, in einem Wald, dicht erfüllt von vielerlei Bäumen und geschmückt von mannigfaltigen Vögeln.

Word by Word

• अभ्यस्यन्ति: they practice/undertake repeatedly

• परम्: supreme, highest

• योगम्: yoga (discipline of union)

• युक्तात्मानः: those whose minds are yoked/steadied, integrated in awareness

• जितेन्द्रियाः: conquerors of the senses

• नाना: various, many kinds

• वृक्ष: trees

• समाकीर्णे: crowded, densely filled

• नाना-विहग: many kinds of birds

• शोभिते: adorned, made beautiful

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 frames Linga-centered Shaiva sadhana as “parama-yoga”: mastery of the senses and a collected mind are presented as the inner worship that supports outer Linga-puja.

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

Shiva is implied as the Supreme (Pati) reached through “parama-yoga,” where the pashu (individual soul) loosens pasha (bondage) by sense-conquest and inner integration.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-oriented yogic discipline: sustained practice (abhyāsa), indriya-jaya (sense-control), and mental steadiness—ideally in a sattvic, secluded natural setting conducive to meditation.