Shloka 3

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

सूत उवाच यस्य भक्तो ऽपि लोके ऽस्मिन् पुत्रदारगृहादिभिः बाध्यते ज्ञानयुक्तश्चेन् न च तस्य गृहैस्तु किम्

Transliteration

sūta uvāca yasya bhakto 'pi loke 'smin putradāragṛhādibhiḥ bādhyate jñānayuktaścen na ca tasya gṛhaistu kim

Translation

Sūta said: Even if a person is a devotee in this world, if he is still constrained by son, wife, house, and the like, then—even if he claims to be endowed with knowledge—what use are such “homes” to him at all?

Word by Word

• sūta uvāca: Sūta said

• yasya: of whom/for whom

• bhaktaḥ api: even a devotee

• loke asmin: in this world

• putra: son

• dāra: wife

• gṛha-ādibhiḥ: by house and other possessions/attachments

• bādhyate: is obstructed/pressed down/bound

• jñāna-yuktaḥ: endowed with (spiritual) knowledge

• cet: if/though

• na ca: and not/then not

• tasya: for him

• gṛhaiḥ: by/with houses (household life)

• tu: indeed/but

• kim: what (value/use)?

Speaker

Suta

Characters & Entities

• Shiva

FAQs

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

It frames Linga-bhakti as liberation-oriented: worship of Shiva (Pati) should cut the Pasha of attachment; otherwise, devotion remains mixed with bondage and cannot mature into moksha.

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

By implication, Shiva is Pati—the liberating Lord—whose grace and knowledge are meant to free the Pashu (individual soul) from Pasha (binding ties) such as possessiveness toward family and property.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata Yoga: cultivate jñāna and vairāgya alongside devotion—reducing identification with “mine-ness” (mamatā) in household life while anchoring the mind in Shiva.