Shloka 3

नैमिषारण्ये सूतागमनम् — लिङ्गमाहात्म्यभूमिका तथा शब्दब्रह्म-ओङ्कार-लिङ्गतत्त्वम्

Devanagari script

रौद्रे गोप्रेक्षके चैव श्रेष्ठे पाशुपते तथा विघ्नेश्वरे च केदारे तथा गोमायुकेश्वरे

Transliteration

raudre goprekṣake caiva śreṣṭhe pāśupate tathā vighneśvare ca kedāre tathā gomāyukeśvare

Translation

Em Raudra, em Goprekṣaka, no Excelso (Śreṣṭha), em Pāśupata, e também em Vighneśvara; em Kedāra igualmente, e em Gomāyukeśvara—nesses assentos sagrados o Senhor é venerado, manifestado como o Liṅga.

Word by Word

• रौद्रे (raudre): in the Raudra (holy place/aspect)

• गोप्रेक्षके (goprekṣake): in Goprekṣaka (a sacred shrine/kshetra)

• च एव (caiva): and indeed

• श्रेष्ठे (śreṣṭhe): in the श्रेष्ठ/most excellent (place or manifestation)

• पाशुपते (pāśupate): in Pāśupata (connected with Pāśupati, Lord of bound souls)

• तथा (tathā): likewise

• विघ्नेश्वरे (vighneśvare): in Vighneśvara (Lord who removes obstacles)

• च (ca): and

• केदारे (kedāre): in Kedāra (Kedarnath/holy seat of Shiva)

• तथा (tathā): also

• गोमायुकेश्वरे (gomāyukeśvare): in Gomāyukeśvara (a named Shiva-linga shrine)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It functions as a kshetra-enumeration: the Linga is affirmed as present and worship-worthy in multiple named Shiva-abodes, guiding devotees toward pilgrimage, installation, and localized Linga-puja.

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

By naming forms like Raudra and Pāśupata, it indicates Shiva as Pati—the sovereign Lord who manifests in diverse modes: fierce (Raudra) and liberating (Pāśupati) for the uplift of the pashu (bound soul) from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Pilgrimage-centered Linga-puja is implied, with a Pāśupata orientation: approaching Shiva as Pāśupati through devotion, mantra, and disciplined conduct aimed at loosening pasha and realizing the Lord as Pati.