Shloka 11

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

तदाप्रभृति वै मोक्षप्रवृत्तिर्द्विजसत्तमाः सूत उवाच एवमुक्त्वा तदापश्यद् भवानीं परमेश्वरः

Transliteration

tadāprabhṛti vai mokṣapravṛttirdvijasattamāḥ sūta uvāca evamuktvā tadāpaśyad bhavānīṃ parameśvaraḥ

Translation

Sejak saat itu, wahai yang terbaik antara para dwija, dorongan menuju mokṣa benar-benar muncul. Sūta berkata: Setelah berkata demikian, Parameśvara pun memandang Bhavānī—Śakti itu sendiri—melalui-Nya Pati melepaskan paśu daripada pāśa.

Word by Word

• tadā-prabhṛti: from that time onward

• vai: indeed/truly

• mokṣa-pravṛttiḥ: the commencement/impulse toward liberation

• dvija-sattamāḥ: O best among the twice-born (Brahmin sages)

• sūta uvāca: Sūta said

• evam: thus

• uktvā: having spoken

• tadā: then

• apaśyat: saw/beheld

• bhavānīm: Bhavānī (Pārvatī, Śiva’s Śakti)

• parameśvaraḥ: the Supreme Lord (Śiva)

Speaker

Suta

Characters & Entities

• Shiva
• Parvati

FAQs

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

It signals the turning-point where the narrative emphasizes mokṣa-pravṛtti—inner orientation to liberation—which in Śaiva practice is fulfilled through devotion to the Liṅga with Śakti, not mere external ritual.

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

Śiva appears as Parameśvara, the Pati (Lord) whose consciousness is inseparable from Bhavānī (Śakti); liberation is presented as arising when the Lord’s grace-power becomes manifest in the seeker’s path.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights the yogic pivot toward mokṣa (mokṣa-pravṛtti); it implies Pāśupata orientation—turning from pāśa (bondage) to Pati—supported by Śiva-bhakti and Liṅga-upāsanā.