Shloka 71

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

Devanagari script

भद्रतोयं च पश्येह ब्रह्मणा च कृतं ह्रदम् सर्वैर्देवैरहं देवि अस्मिन्देशे प्रसादितः

Transliteration

bhadratoyaṃ ca paśyeha brahmaṇā ca kṛtaṃ hradam sarvairdevairahaṃ devi asmindeśe prasāditaḥ

Translation

「デーヴィよ、ここに吉祥なる水を見よ。ブラフマーが造ったこの池をも見よ。この地において、女神よ、諸天は皆、供養により我を歓喜させ、我は恩寵（プラサーダ）を授けた。」

Word by Word

• bhadra-toyam: auspicious waters

• ca: and

• paśya: behold/see

• iha: here

• brahmaṇā: by Brahmā

• ca: and

• kṛtam: made/constructed

• hradam: lake/pond

• sarvaiḥ devaiḥ: by all the gods

• aham: I

• devi: O Goddess

• asmin deśe: in this place/region

• prasāditaḥ: pleased/propitiated (made gracious)

Speaker

Shiva (addressing Devi/Parvati within Suta’s narration)

Characters & Entities

• Shiva
• Parvati
• Brahma
• Devas

FAQs

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

It frames a kshetra/tirtha as a locus of Shiva’s prasāda: sacred waters and a consecrated lake become outward supports for devotion, purification, and successful propitiation of Pati (Shiva) by worshippers.

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

Shiva-tattva is shown as prasāda-svarūpa—responsive grace: though transcendent as Pati, he becomes ‘pleased’ through sincere deva-stuti and rite, revealing his accessibility to beings seeking release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana and śuddhi (purificatory contact with sacred waters) are implied as supports for Shiva-pūjā; the yogic takeaway aligns with Pāśupata discipline—outer purification mirroring inner turning toward Pati for prasāda.