Shloka 154

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

Devanagari script

तत्रैव पादुके दिव्ये मदीये च बिलेश्वरे तत्र शृङ्गाटकाकारं शृङ्गाटाचलमध्यमे

Transliteration

tatraiva pāduke divye madīye ca bileśvare tatra śṛṅgāṭakākāraṃ śṛṅgāṭācalamadhyame

Translation

Там же пребывают божественные Падуки (священные сандалии) и Моя собственная святыня Билешвара. В самом средоточии горы Шринга̄та стоит священный образ, подобный трёхвершинному Шринга̄таке, — знамённый престол Владыки (Пати), где связанная душа (пашу) через бхакти обращается к освобождению.

Word by Word

• तत्रैव: there itself

• पादुके: the two sandals/pādukās

• दिव्ये: divine, celestial

• मदीये: my own, belonging to me

• च: and

• बिलेश्वरे: at Bileśvara (Lord of Bilva/holy shrine)

• तत्र: there

• शृङ्गाटकाकारम्: having the form of a śṛṅgāṭaka (tri-peaked/triangular)

• शृङ्गाटाचलमध्यमे: in the middle of Śṛṅgāṭa mountain

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 anchors Linga-worship in sacred geography: Bileśvara and the divine Pādukās are presented as a focal tirtha where approaching Shiva (Pati) through pilgrimage and reverence supports purification and devotion.

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

Shiva is indicated as the presiding Lord of the place (Bileśvara), the stable refuge whose presence sanctifies the mountain-center—suggesting Pati as the immovable spiritual axis around which the paśu’s transformation occurs.

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevā (pilgrimage service) and shrine-centered upāsanā are implied—approaching the Pādukās and Bileśvara with bhakti, offering Bilva, and steady remembrance that aligns with Pāśupata-oriented devotion.