Shloka 158

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

Devanagari script

द्विदेवकुलसंज्ञं च ब्रह्मणा दक्षिणे शुभम् उत्तरे स्थापितं चैव विष्णुना चैव शैलजम्

Transliteration

dvidevakulasaṃjñaṃ ca brahmaṇā dakṣiṇe śubham uttare sthāpitaṃ caiva viṣṇunā caiva śailajam

Translation

அந்த மங்களத் தலம் ‘த்விதேவகுலம்’ என அழைக்கப்பட்டது. தெற்கில் பிரம்மா நிறுவினார்; வடக்கில் விஷ்ணு சைலஜ (சிவத் திருவடிவம்) ஐ பிரதிஷ்டை செய்தார்.

Word by Word

• dvi-deva-kula-saṃjñam: named ‘the twin deva-sanctuary’

• ca: and

• brahmaṇā: by Brahmā

• dakṣiṇe: in the south

• śubham: auspicious/sacred

• uttare: in the north

• sthāpitam: installed/established

• caiva: indeed/also

• viṣṇunā: by Viṣṇu

• caiva: also

• śailajam: the mountain-born one (Śailaja), a name indicating Śiva/Śaṅkara’s manifestation connected with the mountain (Śaila).

Speaker

Suta Goswami (narrating the sacred installations within the Linga Purana’s account)

Characters & Entities

• Brahma
• Vishnu
• Shiva (Śailaja)

FAQs

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

It frames Linga-sthāpana as a cosmic, deva-sanctioned act: Brahmā and Viṣṇu themselves establish sacred quarters, implying that worship at such installed Shiva-manifestations is a direct, authoritative means to invoke Pati (Śiva) and weaken Pāśa (bondage).

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

By naming Śiva as ‘Śailaja’ and placing his installation alongside Brahmā and Viṣṇu, the verse signals Śiva-tattva as the transcendent Pati who nevertheless accepts localized manifestation for the welfare of Pashus—accessible through consecrated presence without diminishing his supremacy.

What ritualistic or Yogic practice is highlighted here?

The practice is Linga/Deva-pratiṣṭhā (installation and consecration) oriented to directional sanctity (dakṣiṇa/uttara). Such ordered sacred space supports disciplined pūjā and inner steadiness that aligns with Pāśupata-oriented purification of the Pashu from Pāśa.