Shloka 40

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

Devanagari script

अभ्यस्यन्ति परं योगं युक्तात्मानो जितेन्द्रियाः नानावृक्षसमाकीर्णे नानाविहगशोभिते

Transliteration

abhyasyanti paraṃ yogaṃ yuktātmāno jitendriyāḥ nānāvṛkṣasamākīrṇe nānāvihagaśobhite

Translation

ณ ที่นั้น ผู้มีจิตตั้งมั่น ผู้ชนะอินทรีย์ทั้งหลาย ย่อมบำเพ็ญโยคะอันสูงสุด ในพนาลีที่แน่นด้วยไม้หลากชนิด และงามด้วยนกนานาพรรณ

Word by Word

• अभ्यस्यन्ति: they practice/undertake repeatedly

• परम्: supreme, highest

• योगम्: yoga (discipline of union)

• युक्तात्मानः: those whose minds are yoked/steadied, integrated in awareness

• जितेन्द्रियाः: conquerors of the senses

• नाना: various, many kinds

• वृक्ष: trees

• समाकीर्णे: crowded, densely filled

• नाना-विहग: many kinds of birds

• शोभिते: adorned, made beautiful

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 sadhana as “parama-yoga”: mastery of the senses and a collected mind are presented as the inner worship that supports outer Linga-puja.

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

Shiva is implied as the Supreme (Pati) reached through “parama-yoga,” where the pashu (individual soul) loosens pasha (bondage) by sense-conquest and inner integration.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-oriented yogic discipline: sustained practice (abhyāsa), indriya-jaya (sense-control), and mental steadiness—ideally in a sattvic, secluded natural setting conducive to meditation.