Shloka 162

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

Devanagari script

गोमण्डलेश्वरं चैव नन्दाद्यैः सुप्रतिष्ठितम् देवैः सर्वैस्तु शक्राद्यैः स्थापितानि वरानने

Transliteration

gomaṇḍaleśvaraṃ caiva nandādyaiḥ supratiṣṭhitam devaiḥ sarvaistu śakrādyaiḥ sthāpitāni varānane

Translation

ໂອ ນາງຜູ້ໜ້າງາມ! ພຣະເຈົ້າແຫ່ງ ໂກມັນດະລະ (Gomaṇḍala) ຜູ້ຖືກນັນດິນ ແລະຜູ້ອື່ນໆ ສະຖາປະນາຢ່າງໝັ້ນຄົງ ກໍຖືກເທວະທັງປວງ ນຳໂດຍ ສັກຣະ (ອິນທຣະ) ສ້າງຕັ້ງໄວ້ເຊັ່ນກັນ।

Word by Word

• गोमण्डलेश्वरम्: the Lord (Īśvara) of Gomaṇḍala

• च एव: and indeed

• नन्द-आद्यैः: by Nandin and the others

• सु-प्रतिष्ठितम्: well-established, firmly consecrated

• देवैः सर्वैः: by all the gods

• तु: indeed/further

• शक्र-आद्यैः: led by Śakra (Indra) and others

• स्थापितानि: established/installed (as consecrated sacred forms)

• वरानने: O beautiful-faced one (vocative address).

Speaker

Suta Goswami (narrating a traditional account of Linga installations within the Purana’s dialogue framework)

Characters & Entities

• Shiva
• Nandin
• Indra (Shakra)
• Devas

FAQs

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

It highlights that Linga-pratiṣṭhā is not merely human ritual but a cosmic act: even the Devas, led by Indra, participate in establishing Shiva’s presence, affirming the Linga as Pati’s manifest seat for worship.

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

Shiva is presented as Īśvara—Pati—who can be ‘installed’ as a merciful, accessible locus of grace, while remaining the transcendent Lord whom Devas themselves revere and serve.

What ritualistic or Yogic practice is highlighted here?

The verse points to pratiṣṭhā (consecration/installation) as a key Shaiva ritual; yogically, it implies establishing the inner ‘Īśvara-seat’ in awareness—centering the pashu (soul) on Pati to loosen pasha (bondage).