Shloka 47

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

Devanagari script

शिवक्षेत्रे मुनिश्रेष्ठाः शिवसायुज्यमाप्नुयात् छित्त्वा पादद्वयं चापि शिवक्षेत्रे वसेत्तु यः

Transliteration

śivakṣetre muniśreṣṭhāḥ śivasāyujyamāpnuyāt chittvā pādadvayaṃ cāpi śivakṣetre vasettu yaḥ

Translation

O best of sages, in Shiva’s sacred kṣetra one attains sāyujya—union with Shiva. Even one who, having cut off both feet, yet continues to dwell in Shiva’s holy field, reaches that state through the kṣetra’s liberating power.

Word by Word

• शिवक्षेत्रे: in Shiva’s sacred field (kṣetra)

• मुनिश्रेष्ठाः: O best of sages

• शिवसायुज्यम्: Shiva-sāyujya, union with Shiva (liberation in proximity/identity with the Lord)

• आप्नुयात्: may attain

• छित्त्वा: having cut off

• पादद्वयम्: both feet

• चापि: even/also

• शिवक्षेत्रे: in Shiva’s kṣetra

• वसेत्: may dwell/abide

• तु: indeed

• यः: whoever

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 elevates Shiva’s kṣetra as a direct channel of Shiva’s anugraha (grace): residence in the sacred space connected to Linga-dharma is portrayed as capable of granting Shiva-sāyujya, emphasizing the salvific potency of Shiva’s presence.

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

Shiva is implied as Pati—the liberating Lord whose grace overrides ordinary limitations; even extreme bodily loss does not obstruct liberation when one abides in Shiva’s sphere, highlighting Shiva-tattva as transcendent, compassionate, and the ultimate remover of Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The primary practice is kṣetra-vāsa (dwelling/abiding in Shiva’s holy field) supported by steadfast devotion; it aligns with Shaiva discipline where proximity to the Linga/kshetra, remembrance, and surrender to Shiva’s grace are central rather than mere physical capability.