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

那至上解脱，纵使瑜伽行者历经千生亦未必能得——就在此处，噢，汝坚守誓戒者，凭我的恩赐而赐予那最高的摩诃解脱。

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.