Shloka 47

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

Devanagari script

शिवक्षेत्रे मुनिश्रेष्ठाः शिवसायुज्यमाप्नुयात् छित्त्वा पादद्वयं चापि शिवक्षेत्रे वसेत्तु यः

Transliteration

śivakṣetre muniśreṣṭhāḥ śivasāyujyamāpnuyāt chittvā pādadvayaṃ cāpi śivakṣetre vasettu yaḥ

Translation

噢，诸牟尼中最胜者，在湿婆圣域(kṣetra)中可得sāyujya——与湿婆合一。即便有人斩去双足，却仍居住于湿婆圣域之内，也因该圣域的解脱威力而得此境。

Word by Word

• शिवक्षेत्रे: in Shiva’s sacred field (kṣetra)

• मुनिश्रेष्ठाः: O best of sages

• शिवसायुज्यम्: Shiva-sāyujya, union with Shiva (liberation in proximity/identity with the Lord)

• आप्नुयात्: may attain

• छित्त्वा: having cut off

• पादद्वयम्: both feet

• चापि: even/also

• शिवक्षेत्रे: in Shiva’s kṣetra

• वसेत्: may dwell/abide

• तु: indeed

• यः: whoever

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It elevates Shiva’s kṣetra as a direct channel of Shiva’s anugraha (grace): residence in the sacred space connected to Linga-dharma is portrayed as capable of granting Shiva-sāyujya, emphasizing the salvific potency of Shiva’s presence.

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

Shiva is implied as Pati—the liberating Lord whose grace overrides ordinary limitations; even extreme bodily loss does not obstruct liberation when one abides in Shiva’s sphere, highlighting Shiva-tattva as transcendent, compassionate, and the ultimate remover of Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The primary practice is kṣetra-vāsa (dwelling/abiding in Shiva’s holy field) supported by steadfast devotion; it aligns with Shaiva discipline where proximity to the Linga/kshetra, remembrance, and surrender to Shiva’s grace are central rather than mere physical capability.