Shloka 79

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

Devanagari script

अनन्या सा गतिस्तस्य योगिनां चैव या स्मृता व्याघ्रेश्वर अस्मिन्नपि मया देशे दैत्यो दैवतकण्टकः

Transliteration

ananyā sā gatistasya yogināṃ caiva yā smṛtā Vyāghreśvara asminnapi mayā deśe daityo daivatakaṇṭakaḥ

Translation

Chỉ điều ấy được ghi nhớ là nơi nương tựa bất nhị, duy nhất của người ấy—cũng chính là mục tiêu của các bậc du-già. Hỡi Vyāghreśvara, ngay trong miền đất của Ta đây vẫn có một Daitya, như gai nhọn đối với chư thiên, gây nên chướng ngại.

Word by Word

• अनन्या: exclusive, without another

• सा: that

• गतिः: refuge/goal

• तस्य: of him (the seeker/devotee)

• योगिनाम्: of yogins

• च एव: and indeed

• या: which

• स्मृता: is remembered/declared

• व्याघ्रेश्वर: O Vyāghreśvara

• अस्मिन्नपि: even in this (place)

• मया: by me / of mine

• देशे: in the region

• दैत्यः: a Daitya (demonic being)

• दैवतकण्टकः: thorn/affliction to the gods (obstructor of dharma)

Speaker

Suta (narrating the episode with an internal address to Vyaghresvara)

Characters & Entities

• Vyaghresvara
• Daitya
• Devas

FAQs

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

It frames Shiva—worshipped as the Linga—as the ananyā gati, the sole refuge and goal for the seeker; Linga-puja is thus presented as a direct means to approach Pati (Shiva) beyond all secondary supports.

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

By calling him the exclusive refuge of yogins, the verse implies Shiva-tattva as the non-dual ground (Pati) who alone grants release to the pashu from pasha, while worldly and demonic forces remain merely obstructive conditions.

What ritualistic or Yogic practice is highlighted here?

The key takeaway is one-pointed refuge (ananya-śaraṇatā) central to Pāśupata-oriented yoga and Shaiva devotion—steadfast fixation on Shiva as the sole goal while overcoming vighnas symbolized by the daitya.