Shloka 163

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

Devanagari script

श्रीमद्देवह्रदप्रान्ते स्थानानीमानि पश्य मे तथा हारपुरे देवि तव हारे निपातिते

Transliteration

śrīmaddevahradaprānte sthānānīmāni paśya me tathā hārapure devi tava hāre nipātite

Translation

«على ضفّةِ ديفاهْرَدا (Devahrada) المُبجَّلة، انظري هذه المواضعَ المقدّسةَ التي هي لي. وكذلك يا إلهة، في هارابورا (Hārapura)—حين أُلقيَ عقدُكِ وسقط—تقدّست تلك البقاع.»

Word by Word

• śrīmat: revered, auspicious

• devahrada-prānte: at the outskirts/bank of Devahrada

• sthānāni: sacred places, stations (kshetras)

• imāni: these

• paśya: behold, see

• me: of me, mine

• tathā: likewise, in the same way

• hāra-pure: in Harapura (city/place of the necklace)

• devi: O Goddess

• tava: your

• hāre: necklace/garland

• nipātite: having fallen, being cast down

Speaker

Shiva (internal dialogue within Suta’s narration)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It frames Shiva-kshetras (holy stations) as “Mine” (Śiva’s own abodes), implying that Linga-puja performed at such tirthas carries heightened siddhi because the place is directly marked by Pati (Shiva).

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

Shiva speaks as the immanent Lord of places (kshetra-adhishtha), indicating Pati-tattva: the supreme overseer who sanctifies space and makes it a field for the pashu’s purification from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana (pilgrimage and site-darśana) is implied: seeing, honoring, and worshiping Shiva at consecrated locations—typically through Linga-archana, japa, and vrata—supporting the Pashupata aim of loosening pasha and turning the pashu toward Pati.