Shloka 11

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

तदाप्रभृति वै मोक्षप्रवृत्तिर्द्विजसत्तमाः सूत उवाच एवमुक्त्वा तदापश्यद् भवानीं परमेश्वरः

Transliteration

tadāprabhṛti vai mokṣapravṛttirdvijasattamāḥ sūta uvāca evamuktvā tadāpaśyad bhavānīṃ parameśvaraḥ

Translation

From that moment onward, O best of the twice-born, the impulse toward liberation (mokṣa) truly arose. Sūta said: Having spoken thus, Parameśvara then beheld Bhavānī—Śakti herself—through whom the Pati releases the paśu from pāśa (bondage).

Word by Word

• tadā-prabhṛti: from that time onward

• vai: indeed/truly

• mokṣa-pravṛttiḥ: the commencement/impulse toward liberation

• dvija-sattamāḥ: O best among the twice-born (Brahmin sages)

• sūta uvāca: Sūta said

• evam: thus

• uktvā: having spoken

• tadā: then

• apaśyat: saw/beheld

• bhavānīm: Bhavānī (Pārvatī, Śiva’s Śakti)

• parameśvaraḥ: the Supreme Lord (Śiva)

Speaker

Suta

Characters & Entities

• Shiva
• Parvati

FAQs

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

It signals the turning-point where the narrative emphasizes mokṣa-pravṛtti—inner orientation to liberation—which in Śaiva practice is fulfilled through devotion to the Liṅga with Śakti, not mere external ritual.

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

Śiva appears as Parameśvara, the Pati (Lord) whose consciousness is inseparable from Bhavānī (Śakti); liberation is presented as arising when the Lord’s grace-power becomes manifest in the seeker’s path.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights the yogic pivot toward mokṣa (mokṣa-pravṛtti); it implies Pāśupata orientation—turning from pāśa (bondage) to Pati—supported by Śiva-bhakti and Liṅga-upāsanā.