Shloka 164

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

Devanagari script

त्वया हिताय जगतां हारकुण्डमिदं कृतम् शिवरुद्रपुरे चैव तत्कायोपरि सुव्रते

Transliteration

tvayā hitāya jagatāṃ hārakuṇḍamidaṃ kṛtam śivarudrapure caiva tatkāyopari suvrate

Translation

لأجلِ صلاحِ العوالمِ كلِّها، قد أنشأتِ هذا الهاراكُونْدَ (Hārakuṇḍa)؛ وكذلك في شِيفا-رودْرابورا (Śiva-Rudrapura) أيضًا—على جسدِه هو نفسِه—يا صاحبةَ النذورِ الفاضلة.

Word by Word

• tvayā: by you

• hitāya: for the benefit (welfare)

• jagatām: of the worlds

• hārakuṇḍam: the sacred pool named Hāra-kuṇḍa (Shiva’s ‘Hāra’)

• idaṃ: this

• kṛtam: made/established

• śiva-rudra-pure: in Śiva-Rudrapura (the city/holy site of Shiva-Rudra)

• caiva: and indeed

• tat-kāya-upari: upon his/that body (kāya) itself

• su-vrate: O one of noble/excellent vows

Speaker

Suta Goswami (narrating the tirtha/glory passage to the sages; internal praise addressed to a 'suvrata')

Characters & Entities

• Shiva
• Rudra

FAQs

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

It frames a Shiva-tirtha (Hārakuṇḍa) as a loka-hita act—supporting Linga-oriented devotion where sacred sites and waters become aids for purification and steadfast bhakti to Pati (Shiva).

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

By linking the tirtha to “Śiva-Rudrapura” and even to Shiva’s own ‘body,’ it presents Shiva as immanent—pervading place and sanctity—while remaining the transcendent Pati who grants welfare to the worlds.

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana (reverent approach to a Shiva-kunda) is implied—ritual bathing, worship, and merit-accruing acts that prepare the pashu (bound soul) for purification and Pashupata-aligned devotion.