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

抵达吉祥可爱的湿婆之城，随愿受用诸乐之后，此人若得解脱之智的瑜伽（智瑜伽），便获得成为湿婆众伽那之一的境地（伽那之位）。

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.