Shloka 182

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

Devanagari script

जपित्वैवं महाबीजं तथा पञ्चाक्षरस्य वै स एवं सर्वतीर्थेषु सर्वयज्ञेषु यत्फलम्

Transliteration

japitvaivaṃ mahābījaṃ tathā pañcākṣarasya vai sa evaṃ sarvatīrtheṣu sarvayajñeṣu yatphalam

Translation

เมื่อสวดภาวนามหาพีชะและปัญจักษรีอันศักดิ์สิทธิ์ดังนี้ ผู้นั้นย่อมได้ผลเทียบเท่าการไปสักการะทุกทีรถะและการบูชายัญทั้งปวง।

Word by Word

• जपित्वा (japitvā): having repeated in japa

• एवम् (evaṁ): thus/in this manner

• महाबीजम् (mahā-bījam): the great seed-mantra

• तथा (tathā): and likewise

• पञ्चाक्षरस्य (pañcākṣarasya): of the five-syllabled mantra (Namaḥ Śivāya)

• वै (vai): indeed

• सः (saḥ): he/that practitioner

• एवम् (evaṁ): in this way

• सर्वतीर्थेषु (sarva-tīrtheṣu): in all sacred pilgrimage places

• सर्वयज्ञेषु (sarva-yajñeṣu): in all sacrifices/ritual offerings

• यत्फलम् (yat-phalam): whatever fruit/result (is obtained).

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 declares that japa of Shiva’s seed-mantra and the Pañcākṣarī yields the same merit as all pilgrimages and sacrifices, emphasizing inner worship (antar-yajña) as the essence of Linga-bhakti.

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

By equating mantra-japa with every tīrtha and yajña, it implies Shiva as Pati—the supreme recipient and purifier—whose grace is accessed directly through nāma/mantra, freeing the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa—especially the Pañcākṣarī (Namaḥ Śivāya)—presented as a Shaiva sādhanā aligned with Pāśupata orientation, where repetition and inward offering surpass external rites.