Shloka 38

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

देव्यै देवेन मधुरं वाराणस्यां पुरा द्विजाः अविमुक्ते समासीना रुद्रेण परमात्मना

Transliteration

devyai devena madhuraṃ vārāṇasyāṃ purā dvijāḥ avimukte samāsīnā rudreṇa paramātmanā

Translation

ఓ ద్విజులారా, పూర్వకాలంలో వారాణసీలోని అవిముక్త క్షేత్రంలో పరమాత్మ రుద్రదేవుడు దేవికి మధురమైన పవిత్ర ఉపదేశాన్ని పలికాడు।

Word by Word

• देव्यै: to the Goddess (Devī)

• देवेन: by the God (the Lord)

• मधुरम्: sweet, gracious, pleasing (teaching)

• वाराणस्याम्: in Vārāṇasī (Kāśī)

• पुरा: formerly, in ancient times

• द्विजाः: O twice-born (brāhmaṇas/sages)

• अविमुक्ते: in Avimukta (the never-abandoned sacred kṣetra)

• समासीना: seated, abiding

• रुद्रेण: by Rudra (Śiva)

• परमात्मना: by the Supreme Self (Paramātman).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva
• Devi
• Parvati
• Varanasi
• Avimukta

FAQs

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

It situates Shiva’s teaching authority in Avimukta (Kāśī), a kṣetra where the Pati (Shiva) is said to never abandon the Pashu (souls), making the place and its worship—especially of Shiva/Linga—directly linked with liberation-oriented grace.

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

Shiva is named Rudra yet identified as Paramātman, indicating the Shaiva Siddhanta vision of the Lord as transcendent Pati—supreme consciousness who instructs and uplifts, while remaining immanent in a sacred field like Avimukta.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds upadeśa (initiatory teaching) from Shiva to Devī in Avimukta—implying a Pāśupata-oriented path where mantra, kṣetra-sevā, and Shiva-centered contemplation dismantle pāśa (bondage) for the pashu (individual soul).