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

یوں مہابیج اور مقدّس پنچاکشری کا جپ کرنے سے سالک کو وہی پھل حاصل ہوتا ہے جو تمام تیرتھ یاتراؤں اور تمام یَجْیوں سے ملتا ہے۔

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.