Shloka 149

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

Devanagari script

रामेश्वरं च परमं विष्णुना यत्प्रतिष्ठितम् दक्षिणद्वारपार्श्वे तु कुण्डलेश्वरमीश्वरम्

Transliteration

rāmeśvaraṃ ca paramaṃ viṣṇunā yatpratiṣṭhitam dakṣiṇadvārapārśve tu kuṇḍaleśvaramīśvaram

Translation

Here is the supreme Rāmeśvara, installed by Viṣṇu. Beside the southern gateway stands the Lord called Kuṇḍaleśvara, the sovereign Īśvara. Through these consecrations Pati—Śiva—becomes manifest for the uplift of the paśu, granting release from pāśa through liṅga-darśana and worship.

Word by Word

• रामेश्वरम्: Rāmeśvara (a sacred Linga/Śiva as Lord of Rāma)

• च: and

• परमम्: supreme, highest

• विष्णुना: by Viṣṇu

• यत्: which

• प्रतिष्ठितम्: स्थापित/प्रतिष्ठापित, installed and consecrated

• दक्षिणद्वारपार्श्वे: at the side of the southern gate

• तु: indeed/and then

• कुण्डलेश्वरम्: Kuṇḍaleśvara (a named form of Śiva as Linga)

• ईश्वरम्: the Lord, sovereign (Īśvara/Śiva)

Speaker

Suta Goswami (narrating the Linga locations and their mahatmya to the Sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu

FAQs

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

It identifies specific, named Lingas and emphasizes their legitimacy through pratiṣṭhā (consecration), showing that sacred installation and darśana of the Linga are direct means for the bound soul (paśu) to approach Śiva (Pati).

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

Śiva is indicated as the supreme Īśvara who becomes accessible through concrete, consecrated forms (named Lingas like Rāmeśvara and Kuṇḍaleśvara), revealing Pati as both transcendent (parama) and immanent in worship.

What ritualistic or Yogic practice is highlighted here?

Pratiṣṭhā and Linga-pūjā are implied—visiting the shrine (especially gateway-located Lingas), performing reverential worship, and receiving darśana as a practical discipline that supports Pāśupata-oriented purification from pāśa.