Shloka 11

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

गत्वा शिवपुरं रम्यं भुक्त्वा भोगान् यथेप्सितान् ज्ञानयोगं समासाद्य गाणपत्यं लभेन्नरः

Transliteration

gatvā śivapuraṃ ramyaṃ bhuktvā bhogān yathepsitān jñānayogaṃ samāsādya gāṇapatyaṃ labhennaraḥ

Translation

Đến được thành Śiva mỹ lệ, hưởng thụ các lạc thú như ý, rồi chứng đắc Jñāna-yoga giải thoát, người ấy liền đạt địa vị thuộc hàng Gaṇa của Śiva (gaṇapatya).

Word by Word

• गत्वा: having gone

• शिवपुरम्: to Śiva’s city/abode

• रम्यम्: delightful, beautiful

• भुक्त्वा: having enjoyed/partaken

• भोगान्: enjoyments, pleasures

• यथेप्सितान्: as desired, according to one’s wish

• ज्ञानयोगम्: the yoga of (liberating) knowledge

• समासाद्य: having reached/attained

• गाणपत्यं: gaṇa-lordship/gaṇa-status (belonging to Śiva’s attendants)

• लभेत्: obtains

• नरः: a man, embodied being (pāśu).

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Shiva’s Ganas

FAQs

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

It links the fruit of devotion to Śiva (often expressed through liṅga-upāsanā in the Purāṇa) with a twofold result: desired enjoyments and, beyond them, jñāna-yoga culminating in nearness to Śiva as membership in His Gaṇas.

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

Śiva is implied as Pati—the Lord whose abode is attainable—and as the giver of both bhoga and the higher release-oriented knowledge (jñāna-yoga), indicating His sovereignty over worldly fruits and liberation.

What ritualistic or Yogic practice is highlighted here?

The verse explicitly highlights jñāna-yoga—knowledge as a yogic means—suggesting the Pāśupata trajectory where the pāśu transcends pāśa (bondage) through Śiva-oriented realization, culminating in gaṇa-status.