Shiva Purana — Kotirudra Samhita, Shloka 3
Mukti-bheda-nirūpaṇa (Classification of Liberation) and Śiva as the Sole Bestower of Mokṣa
सारूप्या चैव सालोक्या सान्निध्या च तथा परा । सायुज्या च चतुर्थी सा व्रतेनानेन या भवेत्
sārūpyā caiva sālokyā sānnidhyā ca tathā parā | sāyujyā ca caturthī sā vratenānena yā bhavet
凭此神圣誓愿，行者得与主湿婆亲近的四种至上境界：萨鲁毗亚（sārūpya，形相如同圣主）、萨洛迦亚（sālokya，居于圣主之界）、萨尼地亚（sānnidhya，常在圣主近前），以及第四、最高者——萨尤吉亚（sāyujya，与圣主合一）。
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Significance: Frames vrata as a soteriological discipline culminating in graded proximities to Śiva (sālokya–sārūpya–sānnidhya–sāyujya), encouraging vow-based devotion as a vehicle for grace.
Role: liberating
FAQs
It summarizes the graded fruits of a Śiva-vrata: progressing from divine likeness and abode to intimate presence, culminating in sāyujya—complete communion with Śiva, the highest liberation in a Shaiva devotional frame.
These attainments arise through vowed worship directed to Saguna Śiva—often through Liṅga-upāsanā, pilgrimage, and disciplined devotion—by which the devotee is drawn into ever-closer participation in Śiva’s presence and grace.
The verse points to the power of a prescribed vrata (observance) for Śiva—typically involving mantra-japa (e.g., Pañcākṣarī), purity disciplines, and devotional worship; the emphasis is steady vow-based practice rather than a single act.