Shloka 115

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

Devanagari script

ततस्त्वदृष्टमाकारं बुद्ध्वा सा प्रकृतिस्थितम् प्रकृतेर्मूर्तिमास्थाय योगेन परमेश्वरी

Transliteration

tatastvadṛṣṭamākāraṃ buddhvā sā prakṛtisthitam prakṛtermūrtimāsthāya yogena parameśvarī

Translation

แล้วเมื่อทรงหยั่งรู้รูปอันไม่ปรากฏซึ่งสถิตในปรกฤติ พระปรเมศวรีจึงด้วยโยคะทรงรับกายเป็นมูรติแห่งปรกฤตินั้นเอง.

Word by Word

• tataḥ: then

• tu: indeed

• adṛṣṭam: unseen, unmanifest

• ākāram: form, appearance

• buddhvā: having understood/known

• sā: she

• prakṛti-sthitam: situated in Prakṛti (as its inner basis)

• prakṛteḥ: of Prakṛti

• mūrtim: embodied form

• āsthāya: having assumed/taken refuge in

• yogena: by Yoga (divine union/power)

• parameśvarī: the Supreme Lady (Śakti).

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages of Naimisharanya)

Characters & Entities

• Parameshvari
• Prakriti
• Shiva

FAQs

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

It frames manifestation as Śiva’s Śakti entering/assuming Prakṛti by yoga—supporting the Linga as the visible sign of the unmanifest Pati becoming accessible through form and worship.

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

Śiva-tattva is implied as the unseen, transcendent reality, while Parameśvarī is His inseparable power that makes the unmanifest intelligible and operative within Prakṛti—preserving the Pati (Lord) as beyond yet present.

What ritualistic or Yogic practice is highlighted here?

Yoga is presented as the divine means of assuming form—echoing Pāśupata orientation where inner realization (yoga) grounds outer worship (pūjā) of the manifest symbol.