Shloka 162

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

Devanagari script

गोमण्डलेश्वरं चैव नन्दाद्यैः सुप्रतिष्ठितम् देवैः सर्वैस्तु शक्राद्यैः स्थापितानि वरानने

Transliteration

gomaṇḍaleśvaraṃ caiva nandādyaiḥ supratiṣṭhitam devaiḥ sarvaistu śakrādyaiḥ sthāpitāni varānane

Translation

హే వరాననే! గోమండలేశ్వరుడు నంది మొదలైనవారిచే సుదృఢంగా ప్రతిష్ఠింపబడెను; శక్రుడు (ఇంద్రుడు) మొదలైన సమస్త దేవతలచేత కూడా స్థాపింపబడెను।

Word by Word

• गोमण्डलेश्वरम्: the Lord (Īśvara) of Gomaṇḍala

• च एव: and indeed

• नन्द-आद्यैः: by Nandin and the others

• सु-प्रतिष्ठितम्: well-established, firmly consecrated

• देवैः सर्वैः: by all the gods

• तु: indeed/further

• शक्र-आद्यैः: led by Śakra (Indra) and others

• स्थापितानि: established/installed (as consecrated sacred forms)

• वरानने: O beautiful-faced one (vocative address).

Speaker

Suta Goswami (narrating a traditional account of Linga installations within the Purana’s dialogue framework)

Characters & Entities

• Shiva
• Nandin
• Indra (Shakra)
• Devas

FAQs

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

It highlights that Linga-pratiṣṭhā is not merely human ritual but a cosmic act: even the Devas, led by Indra, participate in establishing Shiva’s presence, affirming the Linga as Pati’s manifest seat for worship.

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

Shiva is presented as Īśvara—Pati—who can be ‘installed’ as a merciful, accessible locus of grace, while remaining the transcendent Lord whom Devas themselves revere and serve.

What ritualistic or Yogic practice is highlighted here?

The verse points to pratiṣṭhā (consecration/installation) as a key Shaiva ritual; yogically, it implies establishing the inner ‘Īśvara-seat’ in awareness—centering the pashu (soul) on Pati to loosen pasha (bondage).