Shloka 107

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

Devanagari script

उपशान्तं शिवं चैव ज्येष्ठस्थाननिवासिनम् शुक्रेश्वरं च विख्यातं व्याघ्रेशं जम्बुकेश्वरम्

Transliteration

upaśāntaṃ śivaṃ caiva jyeṣṭhasthānanivāsinam śukreśvaraṃ ca vikhyātaṃ vyāghreśaṃ jambukeśvaram

Translation

I bow to Śiva, perfectly pacified and auspicious—dwelling in the primordial holy seat (Jyeṣṭha-sthāna); to the renowned Śukreśvara; to Vyāghreśa, the Lord worshiped in the tiger-land; and to Jambukeśvara, the Lord of the Jambu-grove—each a manifest Liṅga-presence of Pati who loosens the pāśas binding the paśu.

Word by Word

• उपशान्तम्: perfectly tranquil, fully appeased

• शिवम्: Shiva, the auspicious Pati

• च एव: and indeed

• ज्येष्ठस्थान-निवासिनम्: the one residing in the Jyeṣṭha (most ancient/foremost) sacred seat

• शुक्रेश्वरम्: Śukreśvara (Shiva as the Lord associated with Śukra/brightness/Śukra’s worship)

• च: and

• विख्यातम्: renowned, widely celebrated

• व्याघ्रेशम्: Vyāghreśa, Lord of the tiger(-region)/tiger-associated shrine

• जम्बुकेश्वरम्: Jambukeśvara, Lord of the Jambu-grove (jambu-tree sacred site)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It functions as kṣetra-nāma-kīrtana—reciting Shiva’s Linga-abode names (Śukreśvara, Vyāghreśa, Jambukeśvara, etc.) as a devotional act that invokes Pati’s presence in specific tīrthas and supports merit, purification, and steadiness in Linga-pūjā.

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

Shiva is presented as upaśānta (supremely tranquil) and śiva (intrinsically auspicious), the sovereign Pati who can be approached through multiple manifestations as Kṣetra-Linga—one reality appearing through many celebrated abodes while remaining beyond agitation and bondage.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and kṣetra-smaraṇa (remembrance/recitation of shrine-names) as an auxiliary to Linga-pūjā; yogically, it supports Pāśupata orientation by turning the paśu’s attention toward Pati, weakening pāśa through sustained devotional recollection.