Shloka 140

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

Devanagari script

तेनेह लभते जन्तुर् मृतो दिव्यामृतं पदम् स्नातस्य चैव गङ्गायां दृष्टेन च मया शुभे

Transliteration

teneha labhate jantur mṛto divyāmṛtaṃ padam snātasya caiva gaṅgāyāṃ dṛṣṭena ca mayā śubhe

Translation

Dengan ini, makhluk—bahkan setelah wafat—mencapai kedudukan ilahi yang abadi. Wahai yang suci, buah ini bagi dia yang mandi di Gaṅgā dan memandang-Ku (Śiva).

Word by Word

• tena: by that (act/means)

• iha: here (in this very life/at this place)

• labhate: attains

• jantuḥ: embodied being (pashu, the soul in embodiment)

• mṛtaḥ: having died / even if dead

• divya-amṛtam: divine and deathless (immortal)

• padam: state/abode/attainment

• snātasya: of one who has bathed

• ca eva: and indeed

• gaṅgāyām: in the Gaṅgā

• dṛṣṭena: by having seen / through darśana

• ca: and

• mayā: by me (Śiva speaking)

• śubhe: O auspicious one (vocative, addressed to the hearer).

Speaker

Shiva (within Suta’s narration)

Characters & Entities

• Shiva
• Ganga

FAQs

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

It links tīrtha-sevā (Gaṅgā-snāna) with Śiva-darśana, teaching that purification and direct encounter with Pati (Śiva) together mature into the “deathless state,” the ultimate aim behind Linga-bhakti.

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

Śiva is implied as the giver of amṛta-pada through his anugraha (grace): the pashu transcends mṛtyu not merely by action, but by the transforming power of Śiva’s presence and darśana.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Gaṅgā-snāna (sacred bathing) combined with Śiva-darśana; in Shaiva terms, this supports inner śuddhi and receptivity to Pati’s grace, a foundation for Pāśupata-oriented sādhanā.