Shloka 163

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

Devanagari script

श्रीमद्देवह्रदप्रान्ते स्थानानीमानि पश्य मे तथा हारपुरे देवि तव हारे निपातिते

Transliteration

śrīmaddevahradaprānte sthānānīmāni paśya me tathā hārapure devi tava hāre nipātite

Translation

«នៅលើច្រាំងដ៏គួរគោរពនៃទេវហ្រទ (Devahrada) ចូរមើលទីសក្ការៈទាំងនេះរបស់យើង។ ហើយដូចគ្នានេះដែរ ឱ ទេវី នៅហារពុរ (Hārapura) ពេលខ្សែករបស់អ្នកត្រូវបានទម្លាក់ចុះ ទីនោះក៏បានបរិសុទ្ធ»។

Word by Word

• śrīmat: revered, auspicious

• devahrada-prānte: at the outskirts/bank of Devahrada

• sthānāni: sacred places, stations (kshetras)

• imāni: these

• paśya: behold, see

• me: of me, mine

• tathā: likewise, in the same way

• hāra-pure: in Harapura (city/place of the necklace)

• devi: O Goddess

• tava: your

• hāre: necklace/garland

• nipātite: having fallen, being cast down

Speaker

Shiva (internal dialogue within Suta’s narration)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It frames Shiva-kshetras (holy stations) as “Mine” (Śiva’s own abodes), implying that Linga-puja performed at such tirthas carries heightened siddhi because the place is directly marked by Pati (Shiva).

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

Shiva speaks as the immanent Lord of places (kshetra-adhishtha), indicating Pati-tattva: the supreme overseer who sanctifies space and makes it a field for the pashu’s purification from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana (pilgrimage and site-darśana) is implied: seeing, honoring, and worshiping Shiva at consecrated locations—typically through Linga-archana, japa, and vrata—supporting the Pashupata aim of loosening pasha and turning the pashu toward Pati.