Shloka 44

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

स याति शिवतां योगी मानुषे दैविके ऽपि वा आर्षे वापि मुनिश्रेष्ठास् तथा स्वायंभुवे ऽपि वा

Transliteration

sa yāti śivatāṃ yogī mānuṣe daivike 'pi vā ārṣe vāpi muniśreṣṭhās tathā svāyaṃbhuve 'pi vā

Translation

Этот йогин достигает śиватā — состояния Шивы: будь то в человеческом бытии или даже в божественном; или в состоянии риши, о лучшие из мудрецов; так же и в саморожденном, самопроявленном образе существования (svāyambhuva) он достигает этого.

Word by Word

• स (sa): he/that (yogin)

• याति (yāti): goes, attains

• शिवताम् (śivatām): the state of Shiva, Shivahood, union with Pati

• योगी (yogī): the yogin, practitioner of Pāśupata-oriented discipline

• मानुषे (mānuṣe): in the human state/realm

• दैविके (daivike): in the divine state/realm

• अपि (api): even/also

• वा (vā): or

• आर्षे (ārṣe): in the ṛṣi condition, belonging to seers

• अपि (api): also

• मुनिश्रेष्ठाः (muniśreṣṭhāḥ): O best among sages

• तथा (tathā): likewise

• स्वायंभुवे (svāyaṃbhuve): in the self-born condition (primordial/progenitor level)

• अपि (api): even

• वा (vā): or

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as a direct means to śivatā (Shiva-nature): regardless of whether the sādhaka is situated in human, divine, or rishi-like conditions, the aim is the same—union with Pati, transcending pasha.

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

Shiva-tattva is presented as an attainable state for the yogin—not a change into the historical deity, but participation in Shiva’s nature (śivatā): freedom from bondage (pasha) and establishment in the Lord (Pati) as the highest reality.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes yoga as the decisive discipline—aligned with Pāśupata intent—where inner realization (yoga) is primary, and outer worship (such as Linga-pūjā) functions as a support leading the pashu toward liberation from pasha.