Shloka 66

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

Devanagari script

जन्मान्तरसहस्रेषु यं न योगी समाप्नुयात् तमिहैव परं मोक्षं प्रसादान्मम सुव्रते

Transliteration

janmāntarasahasreṣu yaṃ na yogī samāpnuyāt tamihaiva paraṃ mokṣaṃ prasādānmama suvrate

Translation

Giải thoát tối thượng mà một du-già có thể không đạt được dù qua hàng ngàn đời—ngay tại đây, hỡi người giữ giới nguyện kiên cố, moksha tối cao ấy được ban nhờ ân sủng của Ta.

Word by Word

• जन्मान्तर (janmāntara): other births, successive lives

• सहस्रेषु (sahasreṣu): in thousands

• यम् (yam): which/that (state)

• न (na): not

• योगी (yogī): the yogin, practitioner of yoga

• समाप्नुयात् (samāpnuyāt): would attain, would reach

• तम् (tam): that

• इह एव (iha eva): here itself (in this very life/realm)

• परम् (param): supreme

• मोक्षम् (mokṣam): liberation

• प्रसादात् (prasādāt): by grace, through favor

• मम (mama): of Me (Shiva as Pati)

• सुव्रते (suvrate): O one of good vow/firm observance

Speaker

Shiva (as Pati, bestower of prasada) addressing a devoted observer (suvrata)

Characters & Entities

• Shiva

FAQs

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

It states that the highest fruit—para-moksha—can be bestowed “here itself” through Shiva’s prasada, implying that Linga-bhakti and Shiva’s anugraha can transcend even long yogic striving.

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

Shiva is presented as Pati, the sovereign liberator whose grace releases the pashu (individual soul) from pasha (bondage), accomplishing what effort-based yoga may not complete over many births.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on grace-centered attainment: disciplined vow (suvrata) and Shiva-oriented yoga/bhakti culminating in anugraha, a key Shaiva Siddhanta theme where liberation is perfected by the Lord’s favor.