Shloka 6

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

स याति शिवसायुज्यं नारी देव्या यदि प्रभो अष्टम्यां च चतुर्दश्यां नियता ब्रह्मचारिणी

Transliteration

sa yāti śivasāyujyaṃ nārī devyā yadi prabho aṣṭamyāṃ ca caturdaśyāṃ niyatā brahmacāriṇī

Translation

ໂອ ພຣະອົງເຈົ້າ, ນາງນັ້ນຈະໄດ້ບັນລຸ ສິວະ-ສາຍຸຊະຍະ (ການຮ່ວມສະຫມັກກັບພຣະສິວະ) ຫາກນາງອຸທິດໃຈແດ່ພຣະເທວີ ແລະດຳລົງຢູ່ດ້ວຍວິໄນເຂັ້ມງວດ ເປັນພຣະຫມະຈາຣິນີ ໃນວັນທີ 8 ແລະວັນທີ 14 ຂອງເດືອນຈັນ.

Word by Word

• स (sa): she

• याति (yāti): attains/goes to

• शिवसायुज्यं (śiva-sāyujyaṃ): oneness/union with Shiva, intimate proximity to Pati

• नारी (nārī): woman

• देव्या (devyā): to/for the Goddess (Devī/Śakti)

• यदि (yadi): if

• प्रभो (prabho): O Lord

• अष्टम्यां (aṣṭamyāṃ): on the eighth lunar day (Aṣṭamī)

• च (ca): and

• चतुर्दश्यां (caturdaśyāṃ): on the fourteenth lunar day (Caturdaśī)

• नियता (niyatā): regulated, restrained by vows

• ब्रह्मचारिणी (brahmacāriṇī): practicing brahmacarya, celibate/vowed discipline

Speaker

Suta Goswami (narrating the vrata-phala within the Linga Purana discourse)

Characters & Entities

• Shiva
• Devi (Shakti)

FAQs

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

It links Shiva-realization (śiva-sāyujya) to vrata-based discipline—especially observing Aṣṭamī and Caturdaśī with restraint—showing that worship is not only external (liṅga-pūjā) but also internal purification through niyama.

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

Shiva is implied as Pati, the liberating Lord, attainable through sāyujya—an intimate mode of liberation—when the pashu (individual soul) weakens pasha (bondage) via disciplined conduct and devotion aligned with Śiva-Śakti.

What ritualistic or Yogic practice is highlighted here?

Tithi-vrata on Aṣṭamī and Caturdaśī combined with brahmacarya and niyama—an ascetic-ethical practice that parallels Shaiva sādhanā (including Pāśupata-style restraint) as a means to spiritual fruition.