Shloka 159

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

Devanagari script

महाप्रमाणलिङ्गं च मया पूर्वं प्रतिष्ठितम् पश्चिमे पर्वते पश्य ब्रह्मेश्वरमलेश्वरम्

Transliteration

mahāpramāṇaliṅgaṃ ca mayā pūrvaṃ pratiṣṭhitam paścime parvate paśya brahmeśvaramaleśvaram

Translation

“Sebuah Liṅga yang amat besar dan luas telah aku tegakkan dahulu. Lihatlah di gunung sebelah barat—Brahmeśvara dan Aleśvara.”

Word by Word

• महाप्रमाणलिङ्गम्: the great-measure (immense) Liṅga

• च: and

• मया: by me

• पूर्वम्: formerly/earlier

• प्रतिष्ठितम्: installed, consecrated

• पश्चिमे: in the west/western

• पर्वते: on the mountain

• पश्य: behold/see

• ब्रह्मेश्वरम्: Brahmeśvara (Śiva as Lord worshipped by Brahmā)

• अलेश्वरम्: Aleśvara (Śiva as the Lord beyond limitation/without deficiency)

Speaker

Suta Goswami (narrating an internal sacred-topography account of Linga installations)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It links Liṅga-pūjā to Liṅga-pratiṣṭhā and tīrtha-darśana: the devotee is directed to specific installed Liṅgas (Brahmeśvara, Aleśvara), showing that consecrated sites embody Śiva’s accessible presence for worship and liberation-oriented merit.

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

By naming Śiva as Brahmeśvara and Aleśvara, the verse presents Him as Pati—Lord even of Brahmā and also the One beyond limitation. This reflects Śiva-tattva as supreme, transcendent, yet graciously present through the installed Liṅga.

What ritualistic or Yogic practice is highlighted here?

Liṅga-pratiṣṭhā and tīrtha-yātrā (darśana of installed Liṅgas) are foregrounded; these support Pāśupata-oriented discipline by turning the pashu (bound soul) toward Pati through worship, remembrance, and sacred pilgrimage.