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Shloka 152

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

गोचर्मेश्वरम् ईशानं तथेन्द्रेश्वरम् अद्भुतम् कर्मेश्वरं च विपुलं कार्यार्थं ब्रह्मणा कृतम्

gocarmeśvaram īśānaṃ tathendreśvaram adbhutam karmeśvaraṃ ca vipulaṃ kāryārthaṃ brahmaṇā kṛtam

ولأجل إنجاز مهمّته الكونية أقام براهما الإيشانا العجيب المسمّى «غوتشارميشڤارا»، وأقام كذلك «إندريشڤارا» البهيّ، و«كارميشڤارا» الواسع—وكلّها تجلّيات للربّ (پَتي/شيفا) الذي يقطع قيود (پاشا) الأرواح المقيّدة (پَشو) ويهديها إلى الانعتاق.

गोचर्मेश्वरम्Gocarmeśvara (a sacred linga-name)
गोचर्मेश्वरम्:
ईशानम्Iśāna, the Lord/Śiva
ईशानम्:
तथाand also
तथा:
इन्द्रेश्वरम्Indreśvara (Lord of Indra / linga-name)
इन्द्रेश्वरम्:
अद्भुतम्wondrous, marvelous
अद्भुतम्:
कर्मेश्वरम्Karmeśvara (Lord of karma / linga-name)
कर्मेश्वरम्:
and
:
विपुलम्vast, expansive, eminent
विपुलम्:
कार्यार्थम्for the purpose of accomplishing the work/mission
कार्यार्थम्:
ब्रह्मणाby Brahmā
ब्रह्मणा:
कृतम्made, established, performed
कृतम्:

Suta Goswami (narrating the Purana; describing Brahma’s acts of linga-establishment)

S
Shiva
B
Brahma
I
Indra

FAQs

It frames linga-installation as a purposeful sacred act (kāryārtham) done even by Brahmā, showing that establishing named lingas is a sanctioned means to invoke Śiva as Pati and obtain success in dharmic undertakings.

Śiva is invoked as Iśāna—the sovereign reality—manifesting through specific linga-forms (Gocarmeśvara, Indreśvara, Karmeśvara), indicating His accessibility in form while remaining the supreme Lord who governs and releases beings from karmic bondage.

Linga-pratiṣṭhā (installation and consecration) is implied; as a Shaiva discipline it supports purification of karma (pāśa) and steadies the paśu toward Pashupata-aligned devotion and inner detachment from action’s binding results.