Shloka 161

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

Devanagari script

तत्रापि तीर्थं तीर्थज्ञे व्योमलिङ्गं च पश्य मे कदम्बेश्वरम् एतद्धि स्कन्देनैव प्रतिष्ठितम्

Transliteration

tatrāpi tīrthaṃ tīrthajñe vyomaliṅgaṃ ca paśya me kadambeśvaram etaddhi skandenaiva pratiṣṭhitam

Translation

தீர்த்தங்களை அறிந்தவனே, அங்கேயும் ஒரு தீர்த்தம் உள்ளது; என் வ்யோமலிங்கத்தை தரிசி. இதுவே கடம்பேஸ்வரம்; ஸ்கந்தன் தானே பிரதிஷ்டை செய்தது.

Word by Word

• tatra api: there also

• tīrtham: a sacred ford/pilgrimage place

• tīrtha-jñe: O knower of sacred places

• vyoma-liṅgam: the ‘Sky/Space’ Liṅga (Vyomaliṅga)

• ca: and

• paśya: behold/see

• me: my

• kadamba-īśvaram: Kadambeśvara (Lord of the Kadamba grove/region)

• etat: this

• hi: indeed

• skandena eva: by Skanda alone/indeed by Skanda

• pratiṣṭhitam: installed, consecrated

Speaker

Suta Goswami (narrating the tirtha and linga-installation account within the Linga Purana’s Purva-Bhaga narrative)

Characters & Entities

• Shiva
• Skanda
• Kadambeshvara
• Vyomalinga

FAQs

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

It identifies a specific liṅga-form—Vyomaliṅga/Kadambeśvara—linked to a tīrtha, teaching that darśana of a consecrated liṅga at a sacred site is a direct means to approach Pati (Śiva) through established Śaiva tradition.

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

By naming the liṅga as “Vyoma” (space/sky), it points to Śiva as all-pervading and subtle—beyond form yet graciously present through the liṅga for the pashu (individual soul) to worship and transcend pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Liṅga-darśana and tīrtha-yātrā are foregrounded—pilgrimage to a consecrated liṅga and reverent viewing/worship, which in Śaiva practice supports purification and readiness for Pāśupata-oriented discipline.