Shloka 167

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

Devanagari script

रुचिकेश्वरकं चैव धारैषा कपिला शुभा एतेषु देवि स्थानेषु तीर्थेषु विविधेषु च

Transliteration

rucikeśvarakaṃ caiva dhāraiṣā kapilā śubhā eteṣu devi sthāneṣu tīrtheṣu vividheṣu ca

Translation

രുചികേശ്വരവും ധാരയും ശുഭമായ കപിലയും—ഇവയും ഉണ്ട്. ഹേ ദേവീ, ഈ വിവിധ പുണ്യസ്ഥാനങ്ങളിലും നാനാ തീർത്ഥങ്ങളിലും ഭഗവാന്റെ പാവനത പ്രത്യേകമായി പ്രത്യക്ഷമാകുന്നു.

Word by Word

• rucikeśvarakam: (the shrine/linga) named Rucikeśvara

• ca eva: and indeed/also

• dhārā: (the sacred place/stream) Dhārā

• eṣā: this (one)

• kapilā: Kapilā (a holy river/cow-symbolic tīrtha/name)

• śubhā: auspicious

• eteṣu: in these

• devi: O Goddess

• sthāneṣu: in (holy) places/abodes

• tīrtheṣu: in pilgrimage-fords/sacred bathing places

• vividheṣu: in various/diverse (kinds)

• ca: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; internal address ‘Devī’ reflects the source dialogue tradition of Shiva-site enumeration)

Characters & Entities

• Shiva
• Devi (Parvati)

FAQs

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

It functions as a tīrtha-sthāna catalogue: naming specific Shiva-abodes where Linga-darśana and tīrtha-snāna are taught to be especially purifying, strengthening devotion to Pati (Shiva) and loosening pāśa (bondage) for the paśu (individual soul).

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

By locating Shiva’s grace in multiple “sthānas” and “tīrthas,” it implies Shiva-tattva as all-pervading yet accessible through consecrated manifestations (Linga/kshetra), where Pati reveals compassion to uplift the paśu.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-yātrā with snāna (sacred bathing) and Shiva-darśana/arcana at named kṣetras—supporting Pāśupata-oriented purification (śuddhi) as a foundation for japa, vrata, and inner discipline.