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Shloka 160

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

अलंकृतं त्वया ब्रह्मन् पुरस्तान् मुनिभिः सह इत्युक्त्वा तद्गृहे तिष्ठद् अलंगृहमिति स्मृतम्

alaṃkṛtaṃ tvayā brahman purastān munibhiḥ saha ityuktvā tadgṛhe tiṣṭhad alaṃgṛhamiti smṛtam

An Brahmā gewandt sprachen sie: „O Brahman, dieser Ort wurde einst von dir zusammen mit den Munis geschmückt.“ So gesprochen, verweilten sie in jener Wohnstatt; daher wurde sie als Alaṅgṛha, „die Geschmückte Wohnstätte“, in Erinnerung behalten.

अलंकृतम्adorned, beautified
अलंकृतम्:
त्वयाby you
त्वया:
ब्रह्मन्O Brahmā (vocative)
ब्रह्मन्:
पुरस्तात्formerly, earlier
पुरस्तात्:
मुनिभिःwith sages
मुनिभिः:
सहtogether
सह:
इतिthus
इति:
उक्त्वाhaving said
उक्त्वा:
तत्-गृहेin that house/dwelling
तत्-गृहे:
तिष्ठत्staying, remaining
तिष्ठत्:
अलं-गृहम्Alaṅgṛha (the Adorned Abode, proper name)
अलं-गृहम्:
इतिthus
इति:
स्मृतम्remembered, known by tradition
स्मृतम्:

Suta Goswami (narrating the tradition; internal speech directed to Brahma is quoted)

B
Brahma
S
Sages (Munis)

FAQs

It frames sacred space as “consecrated” by prior ritual action of Brahmā and the sages—implying that Linga-pūjā gains potency when performed in a place already sanctified (saṁskṛta) by tapas, mantra, and installation traditions.

Indirectly, it points to Shiva-tattva as the power that makes a place spiritually “adorned” and memorable: when a dwelling is aligned to dharma and consecration, it becomes a support for the Pashu’s movement toward Pati through removal of Pāśa (bondage).

Tīrtha-sevana and residence in a consecrated abode—staying (tiṣṭhat) in a sanctified place as a supportive discipline for purification, steadiness of mind, and continuity of Shaiva worship (pūjā/vrata) aligned with Pāśupata-oriented restraint and devotion.