Shloka 3
Mukti-bheda-nirūpaṇa (Classification of Liberation) and Śiva as the Sole Bestower of Mokṣa
सारूप्या चैव सालोक्या सान्निध्या च तथा परा । सायुज्या च चतुर्थी सा व्रतेनानेन या भवेत्
sārūpyā caiva sālokyā sānnidhyā ca tathā parā | sāyujyā ca caturthī sā vratenānena yā bhavet
Through this sacred vow, one attains the four supreme states of closeness to Lord Śiva—sārūpya (a form like His), sālokya (dwelling in His world), sānnidhya (abiding in His immediate presence), and, as the fourth and highest, sāyujya (union with Him).
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Significance: Frames vrata as a soteriological discipline culminating in graded proximities to Śiva (sālokya–sārūpya–sānnidhya–sāyujya), encouraging vow-based devotion as a vehicle for grace.
Role: liberating
FAQs
It summarizes the graded fruits of a Śiva-vrata: progressing from divine likeness and abode to intimate presence, culminating in sāyujya—complete communion with Śiva, the highest liberation in a Shaiva devotional frame.
These attainments arise through vowed worship directed to Saguna Śiva—often through Liṅga-upāsanā, pilgrimage, and disciplined devotion—by which the devotee is drawn into ever-closer participation in Śiva’s presence and grace.
The verse points to the power of a prescribed vrata (observance) for Śiva—typically involving mantra-japa (e.g., Pañcākṣarī), purity disciplines, and devotional worship; the emphasis is steady vow-based practice rather than a single act.