Shloka 14

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

सायुज्यं चैवमाप्नोति भवान्या द्विजसत्तमाः कुर्याद्यद्वा नरः सो ऽपि रुद्रसायुज्यमाप्नुयात्

Transliteration

sāyujyaṃ caivamāpnoti bhavānyā dvijasattamāḥ kuryādyadvā naraḥ so 'pi rudrasāyujyamāpnuyāt

Translation

ஓ இருமுறை பிறந்தவர்களில் சிறந்தவர்களே, இவ்விதமாக பவானியை வழிபட்டால் சாயுஜ்யம் (ஒன்றுபாடு) கிடைக்கும். இதை எந்த ஆணும் செய்தால் அவனும் ருத்ர-சாயுஜ்யம்—பகவான் ருத்ரனுடன் ஒன்றுபாடு—அடைவான்.

Word by Word

• सायुज्यम्: intimate union/liberative absorption

• च: and

• एवम्: thus/in this manner

• आप्नोति: attains

• भवान्या: of Bhavānī (Pārvatī/Śakti)

• द्विजसत्तमाः: O best among the twice-born

• कुर्यात्: should do/perform

• यत् वा: or if/whatever (in any case)

• नरः: a man/person

• सः अपि: he also

• रुद्रसायुज्यम्: union with Rudra (Rudra-sāyujya)

• आप्नुयात्: would attain.

Speaker

Suta Goswami (narrating the phalaśruti within the Linga Purana discourse)

Characters & Entities

• Bhavani
• Rudra

FAQs

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

It functions as a phalaśruti: the verse declares that proper devotion—here framed through Bhavānī’s worship aligned with Rudra—culminates in sāyujya, i.e., liberative union with Rudra, validating Linga-oriented Śaiva practice as mokṣa-giving.

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

Śiva is implied as Rudra, the Pati (Lord) who grants Rudra-sāyujya—showing Shiva-tattva as the supreme liberator who dissolves the pashu’s bondage (pāśa) through grace accessed by worship.

What ritualistic or Yogic practice is highlighted here?

The verse highlights performance of worship (kuryāt) of Bhavānī in a Śaiva framework—implying Śiva-Śakti upāsanā/Linga-pūjā as the means, with the yogic fruit expressed as sāyujya (liberative union).