Shloka 117

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

Devanagari script

विविशुर्हृदयं सर्वे दग्धसंसारबीजिनः पञ्चाक्षरस्य वै बीजं संस्मरन्तः सुशोभनम्

Transliteration

viviśurhṛdayaṃ sarve dagdhasaṃsārabījinaḥ pañcākṣarasya vai bījaṃ saṃsmarantaḥ suśobhanam

Translation

Mereka semua memasuki “Hati” (ruang suci kesedaran batin), setelah benih-benih saṃsāra mereka telah hangus terbakar; sambil terus mengingati bīja yang bercahaya dari Pañcākṣara—mantra lima suku kata Śiva—yang membakar pāśa saṃsāra dan memalingkan pashu menuju Pati.

Word by Word

• विविशुः: entered

• हृदयं: the heart, inner consciousness

• सर्वे: all

• दग्ध: burnt, incinerated

• संसार: worldly existence, transmigration

• बीजिनः: those having seeds (latent impressions/causal seeds)

• पञ्चाक्षरस्य: of the five-syllabled (mantra)

• वै: indeed

• बीजं: seed-syllable/essence (bīja)

• संस्मरन्तः: remembering, recollecting (japa-dhyāna)

• सुशोभनम्: very beautiful, radiant, auspicious

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It shifts worship from merely external offerings to inner Linga-realization: by remembering the Pañcākṣara’s bīja, the devotee’s saṃsāra-seeds are burned, making the heart the true altar where Shiva (Pati) is approached.

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

Shiva-tattva is implied as the radiant, purifying essence accessed through the Pañcākṣara; He is the Pati who dissolves pāśa (bondage) by consuming the causal bīja of saṃsāra within the pashu’s heart-awareness.

What ritualistic or Yogic practice is highlighted here?

Mantra-smaraṇa/japa of the Pañcākṣara (Namaḥ Śivāya) with inward absorption (hṛdaya-praveśa), a Pāśupata-leaning discipline where remembrance burns vāsanā-bīja and stabilizes inner purity.