Shloka 153

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

Devanagari script

श्रीमत्सिद्धवटं चैव सदावासो ममाव्यये अजेन निर्मितं दिव्यं साक्षादजबिलं शुभम्

Transliteration

śrīmatsiddhavaṭaṃ caiva sadāvāso mamāvyaye ajena nirmitaṃ divyaṃ sākṣādajabilaṃ śubham

Translation

“Dan Siddhavaṭa yang mulia ini sesungguhnya ialah kediaman-Ku yang kekal—tidak binasa. Dibentuk oleh Aja (Brahmā), ia bersifat ilahi; sesungguhnya inilah Ajabila yang membawa berkat, nyata di hadapan mata.”

Word by Word

• śrīmat: splendid, auspicious

• siddhavaṭam: the ‘Siddhavaṭa’ (sacred banyan associated with siddhas)

• ca eva: and indeed

• sadā-vāsaḥ: eternal abode/dwelling

• mama: of Me

• avyaye: imperishable, undecaying (in the imperishable reality)

• ajena: by Aja (Brahmā, the Unborn)

• nirmitaṃ: constructed/established

• divyaṃ: divine, celestial

• sākṣāt: directly, manifestly, before the eyes

• ajabilam: Ajabila (a holy site/abode-name)

• śubham: auspicious, beneficent

Speaker

Shiva (as Pati) speaking within Suta’s narration to the sages

Characters & Entities

• Shiva
• Brahma (Aja)

FAQs

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

It identifies Siddhavaṭa/Ajabila as Shiva’s ‘sadāvāsa’ (eternal seat), implying that worship performed there gains special potency because the kṣetra is presented as a direct manifestation (sākṣāt) of Shiva’s presence.

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

Shiva is declared ‘avyaya’—imperishable Pati—whose presence is not merely symbolic but can be directly encountered (sākṣāt) through sacred space, supporting Shaiva Siddhanta’s view of Pati as transcendent yet graciously immanent.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā (service/pilgrimage to a Shiva-kṣetra) and darśana-centered devotion are implied: approaching the manifest holy abode as a support for Linga-pūjā and inner Pashupata-oriented discipline aimed at loosening pāśa (bondage) for the paśu (soul).