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

ரௌத்ர, கோப்ரேக்ஷக, ஸ்ரேஷ்ட, பாசுபத, விக்னேஸ்வர, கேதார, கோமாயுகேஸ்வர—இப் புனிதத் தலங்களில் இறைவன் லிங்கத் தத்துவமாக வழிபடப்படுகிறார்।

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.