Shloka 69

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

Devanagari script

कपिलाह्रदम् इत्येवं तथा वै ब्रह्मणा कृतम् गवां स्तन्यजतोयेन तीर्थं पुण्यतमं महत्

Transliteration

kapilāhradam ityevaṃ tathā vai brahmaṇā kṛtam gavāṃ stanyajatoyena tīrthaṃ puṇyatamaṃ mahat

Translation

ດັ່ງນັ້ນຈຶ່ງໄດ້ຊື່ວ່າ «ກະປິລາ-ຫຣະດະ»; ແລະແທ້ຈິງແລ້ວ ພຣະພຣະຫມາໄດ້ສ້າງຕັ້ງໄວ້. ດ້ວຍນ້ຳທີ່ເກີດຈາກນ້ຳນົມຂອງຝູງງົວ ມັນຈຶ່ງເປັນຕີຣຖະອັນໃຫຍ່—ບໍລິສຸດຍິ່ງ—ເໝາະສຳລັບຜ່ອນຄາຍພາຊະ (pāśa) ຂອງປະຊຸ (paśu) ດ້ວຍການສຳຜັດອັນສັກສິດ ແລະພັກຕິຕໍ່ພຣະປະຕິ (Pati).

Word by Word

• कपिलाह्रदम्: Kapilā-hrada (the ‘Kapilā’ lake)

• इति: thus

• एवम्: in this manner

• तथा: so/likewise

• वै: indeed

• ब्रह्मणा: by Brahmā

• कृतम्: made/established

• गवाम्: of cows

• स्तन्य: milk

• जतोयेन (जात-तोयेन): by water that has arisen/come forth

• तीर्थम्: sacred ford/pilgrimage place

• पुण्यतमम्: most meritorious/most purifying

• महत्: great/vast.

Speaker

Suta Goswami (narrating the tirtha account within the Linga Purana framework)

Characters & Entities

• Brahma

FAQs

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

It frames a tīrtha as divinely established (by Brahmā) and exceptionally purifying—supporting the Shaiva view that sacred places and waters become aids to bhakti and inner purification that prepares one for Linga-pūjā and realization of Pati (Śiva).

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

While Śiva is not named directly, the verse aligns with Shiva-tattva indirectly: purification and merit are meaningful insofar as they loosen pāśa (bondage) of the paśu, enabling the soul to turn toward Pati—Śiva as the liberating Lord accessed through sanctified means like tīrtha and worship.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā—pilgrimage and contact with sanctified water—is implied as a preparatory sādhana: cleansing impurities, accruing puṇya, and supporting Pāśupata-oriented discipline by reducing obstacles to devotion and meditation.