Shloka 140

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

Devanagari script

तेनेह लभते जन्तुर् मृतो दिव्यामृतं पदम् स्नातस्य चैव गङ्गायां दृष्टेन च मया शुभे

Transliteration

teneha labhate jantur mṛto divyāmṛtaṃ padam snātasya caiva gaṅgāyāṃ dṛṣṭena ca mayā śubhe

Translation

اسی کے ذریعے جاندار—موت کے بعد بھی—الٰہی و لافانی مقام پاتا ہے۔ اے نیک بخت! گنگا میں غسل کرنے والے اور میرا (شِو کا) درشن کرنے والے کو یہ پھل ملتا ہے۔

Word by Word

• tena: by that (act/means)

• iha: here (in this very life/at this place)

• labhate: attains

• jantuḥ: embodied being (pashu, the soul in embodiment)

• mṛtaḥ: having died / even if dead

• divya-amṛtam: divine and deathless (immortal)

• padam: state/abode/attainment

• snātasya: of one who has bathed

• ca eva: and indeed

• gaṅgāyām: in the Gaṅgā

• dṛṣṭena: by having seen / through darśana

• ca: and

• mayā: by me (Śiva speaking)

• śubhe: O auspicious one (vocative, addressed to the hearer).

Speaker

Shiva (within Suta’s narration)

Characters & Entities

• Shiva
• Ganga

FAQs

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

It links tīrtha-sevā (Gaṅgā-snāna) with Śiva-darśana, teaching that purification and direct encounter with Pati (Śiva) together mature into the “deathless state,” the ultimate aim behind Linga-bhakti.

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

Śiva is implied as the giver of amṛta-pada through his anugraha (grace): the pashu transcends mṛtyu not merely by action, but by the transforming power of Śiva’s presence and darśana.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Gaṅgā-snāna (sacred bathing) combined with Śiva-darśana; in Shaiva terms, this supports inner śuddhi and receptivity to Pati’s grace, a foundation for Pāśupata-oriented sādhanā.