Shloka 39

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

Devanagari script

अस्मिन्सिद्धाः सदा देवि मदीयं व्रतमास्थिताः नानालिङ्गधरा नित्यं मम लोकाभिकाङ्क्षिणः

Transliteration

asminsiddhāḥ sadā devi madīyaṃ vratamāsthitāḥ nānāliṅgadharā nityaṃ mama lokābhikāṅkṣiṇaḥ

Translation

Wahai Devī, dalam amalan ini para Siddha sentiasa berdiam, teguh memegang vrata-Ku. Dengan memikul pelbagai rupa Liṅga, mereka senantiasa mendambakan untuk mencapai alam-Ku.

Word by Word

• asmin: in this (rite/observance)

• siddhāḥ: perfected beings, accomplished yogins

• sadā: always

• devi: O Goddess

• madīyam: my

• vratam: vow, sacred observance

• āsthitāḥ: established in, firmly practicing

• nānā: various, many

• liṅga-dharāḥ: bearers of liṅgas / those who wear or uphold the liṅga

• nityam: constantly

• mama: my

• loka: world/realm (Shiva-loka)

• abhikāṅkṣiṇaḥ: desiring, aspiring toward

Speaker

Shiva (addressing Devi/Parvati within the nested narration as reported by Suta)

Characters & Entities

• Shiva
• Parvati (Devi)
• Siddhas

FAQs

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

It states that perfected beings (Siddhas) attain Shiva’s realm by remaining established in Shiva’s vrata and by being liṅga-dharas—upholding the Liṅga as the central sign of Pati and the means to loosen pāśa.

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

Shiva is presented as Pati—the supreme Lord whose loka is the sought goal—implying that liberation is not merely merit-based but culminates in communion with Shiva beyond bondage.

What ritualistic or Yogic practice is highlighted here?

The verse highlights vrata-observance centered on the Liṅga (liṅga-dhāra and liṅga-oriented worship), aligning with Pāśupata discipline where steady practice and devotion lead the paśu toward Shiva-loka.