Shloka 67

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

Devanagari script

गोप्रेक्षकम् इदं क्षेत्रं ब्रह्मणा स्थापितं पुरा कैलासभवनं चात्र पश्य दिव्यं वरानने

Transliteration

goprekṣakam idaṃ kṣetraṃ brahmaṇā sthāpitaṃ purā kailāsabhavanaṃ cātra paśya divyaṃ varānane

Translation

கோப்ரேக்ஷகமெனும் இப்புனிதக் க்ஷேத்திரம் முற்காலத்தில் பிரம்மனால் நிறுவப்பட்டது. ஓ அழகிய முகத்தாளே, இங்கே கயிலாசத்தின் ஒளிமிகு தெய்வீக வாசஸ்தலத்தைப் பார்.

Word by Word

• गोप्रेक्षकम्: (named) Goprekṣaka

• इदम्: this

• क्षेत्रम्: sacred field/holy region

• ब्रह्मणा: by Brahmā

• स्थापितम्: established

• पुरा: formerly/long ago

• कैलासभवनम्: the dwelling/abode of Kailāsa

• च: and

• अत्र: here

• पश्य: behold/see

• दिव्यम्: divine, radiant

• वरानने: O beautiful-faced lady (vocative).

Speaker

Suta (narrating an internal sacred-spot account, likely quoting a guide/sage addressing a देवी/पार्वती-like figure)

Characters & Entities

• Brahma
• Kailasa

FAQs

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

It frames a kṣetra as Brahmā-established and Kailāsa-linked, implying that worship and darśana performed there gain added potency because the place is ritually authorized and connected to Śiva’s own dhāma.

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

By pointing to “Kailāsa-bhavana” as present and divine, it signals Śiva as Pati—the transcendent Lord whose abode is not merely geographic but a manifest locus of grace where pashus (souls) can turn from pāśa (bondage) toward liberation.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-darśana and kṣetra-sevā are implied: seeing (paśya) the divine abode and honoring the established sacred field, which in Shaiva practice supports purification, mantra-japa, and linga-pūjā as aids to Pāśupata-oriented liberation.