Shloka 88

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

संत्यज्यापूजयन्साध्व्यो देवानन्याञ्जगद्गुरून् ताः स्वर्गलोकमासाद्य मोदन्ते विगतज्वराः

Transliteration

saṃtyajyāpūjayansādhvyo devānanyāñjagadgurūn tāḥ svargalokamāsādya modante vigatajvarāḥ

Translation

ເມື່ອລະທິ້ງການພຶງພາອື່ນໆແລ້ວ ນາງຜູ້ດີງາມເຫຼົ່ານັ້ນບໍ່ບູຊາເທວະອື່ນ; ນາງມີພັກຕິຕໍ່ຄູລະດັບໂລກ (Jagadguru) ແຕ່ຜູ້ດຽວ, ໄດ້ເຖິງໂລກສະຫວັນ ແລະຊື່ນບານ ພົ້ນຈາກຄວາມຮ້ອນຮົ່ມແຫ່ງສັງສານ.

Word by Word

• saṃtyajya: having renounced

• apūjayan: they do not worship

• sādhvyaḥ: virtuous women

• devān anyān: other deities

• jagad-gurūn: the Guru of the universe (Śiva as Pati)

• tāḥ: they

• svarga-lokam: the world of heaven

• āsādya: having attained

• modante: they rejoice/delight

• vigata-jvarāḥ: with fever/torment removed, freed from distress

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It praises ekānta (exclusive) orientation to Śiva as Jagadguru/Pati—renouncing rival dependencies and worship—stating that such steadfast Linga-centered devotion yields upliftment and joyful freedom from inner torment.

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

Śiva is implied as Jagadguru—the Pati who guides and liberates; turning to Him alone cools the jvara (burning agitation) produced by pasha (bondage), indicating His grace as the remover of saṃsāric distress.

What ritualistic or Yogic practice is highlighted here?

The takeaway is ekānta-bhakti expressed as single-deity pūjā (Śiva/Linga) supported by tyāga (renunciation of competing attachments), aligning with Pāśupata-style single-pointed discipline.