Shloka 62

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

Devanagari script

अन्ये ऽपि योगिनो दिव्याश् छन्नरूपा महात्मनः अनन्यमनसो भूत्वा मामिहोपासते सदा

Transliteration

anye 'pi yogino divyāś channarūpā mahātmanaḥ ananyamanaso bhūtvā māmihopāsate sadā

Translation

Other divine yogins too—great-souled, moving in concealed forms—become one-pointed in mind and, here in this world, continually worship Me (Śiva) through unwavering inner upāsanā.

Word by Word

• anye: others

• api: also/too

• yoginaḥ: yogins

• divyāḥ: divine

• channa-rūpāḥ: of concealed/hidden forms

• mahātmanaḥ: great-souled ones

• ananya-manasaḥ: with an undivided/one-pointed mind

• bhūtvā: having become

• mām: Me (Śiva, the Pati)

• iha: here (in this world/within this context)

• upāsate: worship/attend upon with devotion and contemplation

• sadā: always/continually

Speaker

Suta Goswami (narrating Shiva’s greatness and the mode of worship to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Yogins

FAQs

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

It legitimizes inner worship (upāsanā) as a constant Linga-centered devotion: even hidden or wandering yogins worship Śiva continually through unwavering attention, showing that true Linga-pūjā is both external rite and internal fixation on Pati.

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

Śiva is presented as the ever-available Pati, worthy of uninterrupted worship; He is approached not by divided desire but by ananya-citta (non-dual, undistracted mind), implying His status as the supreme refuge beyond pasha.

What ritualistic or Yogic practice is highlighted here?

Ananya-manasa upāsanā—single-pointed contemplative worship—aligned with Pāśupata-oriented discipline where the yogin maintains continuous remembrance and devotion to Śiva, whether or not outward identity and form are disclosed.