Shloka 116

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

Devanagari script

तं शशाक पुनर्द्रष्टुं हरस्य च महात्मनः ततस्ते लयमाधाय योगिनः पुरुषस्य तु

Transliteration

taṃ śaśāka punardraṣṭuṃ harasya ca mahātmanaḥ tataste layamādhāya yoginaḥ puruṣasya tu

Translation

ତେବେ ସେ ମହାତ୍ମା ହରଙ୍କୁ ପୁନର୍ବାର ଦର୍ଶନ କରିପାରିଲେ। ତାପରେ ସେହି ଯୋଗୀମାନେ ଲୟ ଧାରଣ କରି, ସେହି ଯୋଗିନ—ପରମ ପୁରୁଷରେ—ଲୀନ ହେଲେ।

Word by Word

• तं (tam): him/that one

• शशाक (śaśāka): was able

• पुनः (punar): again

• द्रष्टुम् (draṣṭum): to see, to behold

• हरस्य (harasya): of Hara (Śiva)

• च (ca): and

• महात्मनः (mahātmanaḥ): of the great-souled one

• ततः (tataḥ): then/thereupon

• ते (te): they/those

• लयम् (layam): dissolution, merging

• आधाय (ādhāya): having assumed/entered

• योगिनः (yoginaḥ): of the Yogin (Śiva as the supreme ascetic)

• पुरुषस्य (puruṣasya): of the Puruṣa, Supreme Person

• तु (tu): indeed, emphatically

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Hara
• Puruṣa

FAQs

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

It frames true Linga-worship as culminating in Shiva-darśana and inner laya—devotion and ritual mature into yogic absorption where the pashu (soul) turns toward Pati (Śiva) as the final refuge.

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

Śiva is presented as Hara (the remover of pāśa/bondage) and as the supreme Yogin-Puruṣa, into whom beings can dissolve—indicating His transcendence and His role as liberator of bound souls.

What ritualistic or Yogic practice is highlighted here?

Laya-yoga (merging the mind into its source) is highlighted—an inward Pāśupata-oriented absorption where attention is withdrawn from objects and unified in Śiva, the Yogin and Puruṣa.