Shloka 42

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

Devanagari script

शालङ्के वा त्यजेत्प्राणांस् तथा वै जम्बुकेश्वरे शुक्रेश्वरे वा गोकर्णे भास्करेशे गुहेश्वरे

Transliteration

śālaṅke vā tyajetprāṇāṃs tathā vai jambukeśvare śukreśvare vā gokarṇe bhāskareśe guheśvare

Translation

หรือผู้ใดละทิ้งชีวิต ณ ศาลังกะ ตลอดจนที่ชัมพุเกศวระ ศุกเรศวระ โคกรณะ ภาสกเรศะ หรือคุเหศวระ การจากไปเช่นนี้นับว่าสูงสุดแห่งความศักดิ์สิทธิ์ เพราะล้วนเป็นกษेत्रอันให้โมกษะแห่งพระศิวะ

Word by Word

• śālaṅke: at Śālaṅka (a Shiva-kṣetra)

• vā: or

• tyajet: should abandon/renounce

• prāṇān: the vital breaths, life

• tathā: likewise

• vai: indeed

• jambukeśvare: at Jambukeśvara

• śukreśvare: at Śukreśvara

• vā: or

• gokarṇe: at Gokarṇa

• bhāskareśe: at Bhāskareśa

• guheśvare: at Guheśvara

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 lists Shiva-kṣetras where association with the Linga and the kṣetra is said to be mukti-prada; the verse elevates pilgrimage and steadfast Shiva-bhakti as supports for the Pashu’s release from pāśa.

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

Shiva is implied as Pati—the liberating Lord whose presence in specific kṣetras makes them spiritually potent, capable of dissolving bondage at the moment of death through His anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā and Linga-upāsanā in Shiva-kṣetras—living or undertaking vows there with Pashupata-oriented devotion—are highlighted as practices culminating in a sanctified, liberation-directed end.