Shloka 112

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

Devanagari script

तस्थुरात्मानमास्थाय लीयमाना इवेश्वरे स्थितानां स तदा तेषां देवदेव उमापतिः

Transliteration

tasthurātmānamāsthāya līyamānā iveśvare sthitānāṃ sa tadā teṣāṃ devadeva umāpatiḥ

Translation

An trú trong tự ngã nội tại của chính mình, họ đứng như đang tan hòa vào Īśvara. Bấy giờ, đối với những ai đã nương trụ nơi Ngài, Đấng Chúa của chư thiên—Umāpati, bậc Pati tối thượng—hiển lộ ngay trong trạng thái nhập định ấy.

Word by Word

• तस्थुः: they stood

• आत्मानम्: the Self/inner essence

• आस्थाय: having resorted to/established in

• लीयमानाः: dissolving, merging

• इव: as if

• ईश्वरे: in Īśvara (the Lord, Shiva)

• स्थितानाम्: of those who were abiding/steadfast

• सः: He

• तदा: then

• तेषाम्: for them/of them

• देवदेवः: God of gods

• उमापतिः: the Lord of Umā (Shiva)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It presents the core inner meaning behind Linga-upāsanā: the worshipper (pashu) becomes steady in the Self and, through devotion and concentration on Īśvara, experiences a state of ‘dissolution’ where Shiva (Pati) is directly realized.

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

Shiva is shown as Īśvara and Devadeva—transcendent yet immediately accessible—revealing Himself to those who abide in Him. In Shaiva Siddhanta terms, Pati is the sovereign Reality who grants anugraha (grace) when the pashu turns inward and rests in Ishvara-bhāva.

What ritualistic or Yogic practice is highlighted here?

A yogic emphasis is primary: ātmā-āsthā (establishment in the Self) and īśvara-niṣṭhā (steadfastness in the Lord), akin to Pāśupata-oriented contemplation where the bonds (pāśa) loosen as the mind ‘melts’ into Shiva-awareness.