Shloka 77

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

तदेव तीर्थमभवत् स्थानेश्वरमिति स्मृतम् स्थानेश्वरम् अनुप्राप्य शिवसायुज्यम् आप्नुयात्

Transliteration

tadeva tīrthamabhavat sthāneśvaramiti smṛtam sthāneśvaram anuprāpya śivasāyujyam āpnuyāt

Translation

Ang mismong banal na tawiran na iyon ay nakilala bilang “Sthāneśvara.” Sa pagdating sa Sthāneśvara, ang nilalang na nakagapos (paśu) ay maaaring magtamo ng sāyujya—ganap na pakikipag-isa kay Śiva, ang Panginoon (Pati) na nag-aalis ng tali ng pagkaalipin (pāśa).

Word by Word

• tad eva: that very (place)

• tīrtham: sacred ford/pilgrimage spot

• abhavat: became

• sthāneśvaram: (named) Sthāneśvara, ‘Lord of the Place’

• iti: thus

• smṛtam: remembered/known in tradition

• sthāneśvaram: Sthāneśvara (the tirtha)

• anuprāpya: having reached/obtained

• śiva-sāyujyam: union/identity with Śiva (liberative proximity/oneness)

• āpnuyāt: may attain

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It identifies Sthāneśvara as a sanctified tīrtha where approaching Śiva’s presence (through pilgrimage and worship) is said to culminate in liberation-oriented fruition, i.e., Śiva-sāyujya.

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

Śiva is implied as Pati—the supreme Lord who grants sāyujya, transcending worldly limitation and releasing the paśu from pāśa through grace associated with His sacred abode.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā and pilgrimage-based Śiva-bhakti are foregrounded—approaching the holy place as a support for Śiva-upāsanā that ripens toward mokṣa (sāyujya).