Shloka 150

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

Devanagari script

पूर्वद्वारसमीपस्थं त्रिपुरान्तकमुत्तमम् विवृद्धं गिरिणा सार्धं देवदेवनमस्कृतम्

Transliteration

pūrvadvārasamīpasthaṃ tripurāntakamuttamam vivṛddhaṃ giriṇā sārdhaṃ devadevanamaskṛtam

Translation

Dekat pintu gerbang timur berdiri Tripurāntaka yang utama—Tuhan Śiva—agung dan perkasa, bersama Sang Gunung (Himālaya), serta dihormati dengan sembah sujud bahkan oleh Tuhan para dewa.

Word by Word

• pūrva: eastern

• dvāra: gate/doorway

• samīpa-stham: situated nearby

• tripurāntakam: Tripurāntaka, the destroyer of the three cities (Śiva)

• uttamam: the सर्वोत्तम, supreme/excellent

• vivṛddham: grown great, exalted, majestic

• giriṇā: with the mountain (Himālaya)

• sārdham: together with

• deva-deva: the lord of the gods (used as a superlative honorific)

• namaskṛtam: saluted, bowed to, worshipfully revered

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; descriptive narration within the Adhyaya)

Characters & Entities

• Shiva (Tripurantaka)
• Himalaya (Giri)

FAQs

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

By placing Tripurāntaka near the eastern gateway, the verse sacralizes directional space: the devotee approaches the shrine from the east toward Pati (Śiva), affirming that entry into worship is entry into Śiva’s presence and protection.

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

Śiva is presented as Tripurāntaka—the supreme conqueror of the triple bondage—so even the devas bow to him; this highlights Pati as transcendent lordship, the one worthy of universal namaskāra.

What ritualistic or Yogic practice is highlighted here?

The verse implies temple approach (praveśa) with reverential namaskāra at the threshold; yogically, it points to Pāśupata orientation—turning the mind toward Pati at the “gateway” of awareness before entering deeper worship/meditation.