Shloka 57

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

Devanagari script

कुबेरो ऽत्र मम क्षेत्रे मयि सर्वार्पितक्रियः क्षेत्रसंसेवनादेव गणेशत्वमवाप ह

Transliteration

kubero 'tra mama kṣetre mayi sarvārpitakriyaḥ kṣetrasaṃsevanādeva gaṇeśatvamavāpa ha

Translation

ఇక్కడ నా ఈ పుణ్యక్షేత్రంలో కుబేరుడు తన సమస్త క్రియలను నాకే సమర్పించి, ఈ క్షేత్రసేవ మాత్రముచేతనే గణేశత్వాన్ని పొందెను।

Word by Word

• kuberaḥ: Kubera

• atra: here

• mama: My

• kṣetre: in the sacred field/holy precinct

• mayi: unto Me (Shiva)

• sarva-arpita-kriyaḥ: one whose every act is surrendered/offered

• kṣetra-saṃsevanāt: by assiduous attendance and service of the holy place

• eva: alone/indeed

• gaṇa-īśatvam: the state of being a lord among Shiva’s gaṇas (Gaṇeśa-status)

• avāpa: attained

• ha: indeed (narrative emphasis)

Speaker

Shiva (within Suta’s narration to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Kubera

FAQs

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

It teaches that kṣetra-sevā (serving Shiva’s sacred precinct associated with Linga worship) and karma-arpana (offering all acts to Shiva) are themselves powerful means to attain Shiva’s proximity and status among His gaṇas.

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

Shiva is presented as Pati—the supreme Lord who receives all surrendered action; when the pashu (individual soul) offers its kriyā to Him, the pasha (bondage of self-centered action) is attenuated, yielding elevation toward Shiva’s own divine retinue.

What ritualistic or Yogic practice is highlighted here?

The verse highlights karma-samarpaṇa (total consecration of actions) combined with kṣetra-saṃsevana (disciplined service/pilgrimage-attendance), a practical Shaiva sādhanā aligned with Pāśupata devotion rather than mere external ritualism.