Shloka 161

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

Devanagari script

तत्रापि तीर्थं तीर्थज्ञे व्योमलिङ्गं च पश्य मे कदम्बेश्वरम् एतद्धि स्कन्देनैव प्रतिष्ठितम्

Transliteration

tatrāpi tīrthaṃ tīrthajñe vyomaliṅgaṃ ca paśya me kadambeśvaram etaddhi skandenaiva pratiṣṭhitam

Translation

«Allí también hay un tīrtha, oh conocedor de los tīrthas. Contempla allí mi Vyoma-liṅga: éste es Kadambeśvara, establecido en verdad por el propio Skanda.»

Word by Word

• tatra api: there also

• tīrtham: a sacred ford/pilgrimage place

• tīrtha-jñe: O knower of sacred places

• vyoma-liṅgam: the ‘Sky/Space’ Liṅga (Vyomaliṅga)

• ca: and

• paśya: behold/see

• me: my

• kadamba-īśvaram: Kadambeśvara (Lord of the Kadamba grove/region)

• etat: this

• hi: indeed

• skandena eva: by Skanda alone/indeed by Skanda

• pratiṣṭhitam: installed, consecrated

Speaker

Suta Goswami (narrating the tirtha and linga-installation account within the Linga Purana’s Purva-Bhaga narrative)

Characters & Entities

• Shiva
• Skanda
• Kadambeshvara
• Vyomalinga

FAQs

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

It identifies a specific liṅga-form—Vyomaliṅga/Kadambeśvara—linked to a tīrtha, teaching that darśana of a consecrated liṅga at a sacred site is a direct means to approach Pati (Śiva) through established Śaiva tradition.

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

By naming the liṅga as “Vyoma” (space/sky), it points to Śiva as all-pervading and subtle—beyond form yet graciously present through the liṅga for the pashu (individual soul) to worship and transcend pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Liṅga-darśana and tīrtha-yātrā are foregrounded—pilgrimage to a consecrated liṅga and reverent viewing/worship, which in Śaiva practice supports purification and readiness for Pāśupata-oriented discipline.