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Shloka 78

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

स्वर्लीनेश्वर इत्येवम् अत्राहं स्वयमागतः प्राणान् इह नरस्त्यक्त्वा न पुनर्जायते क्वचित्

svarlīneśvara ityevam atrāhaṃ svayamāgataḥ prāṇān iha narastyaktvā na punarjāyate kvacit

“ఇలా ఈ స్థలం ‘స్వర్లీనేశ్వర’మని ప్రసిద్ధి. ఇక్కడ నేను స్వయంగా వచ్చాను. ఇక్కడ ప్రాణాలను విడిచిన వాడు ఎక్కడా మళ్లీ జన్మించడు.”

स्वर्लीनेश्वर (svarlīneśvara)Svarlina-Ishvara, ‘the Lord where one attains heaven/merges into the higher worlds’
स्वर्लीनेश्वर (svarlīneśvara):
इति एवम् (iti evam)thus indeed/so it is said
इति एवम् (iti evam):
अत्र (atra)here, in this sacred spot
अत्र (atra):
अहम् (aham)I
अहम् (aham):
स्वयम् (svayam)personally, by Myself
स्वयम् (svayam):
आगतः (āgataḥ)have come/arrived (manifested)
आगतः (āgataḥ):
प्राणान् (prāṇān)life-breaths, vital energies
प्राणान् (prāṇān):
इह (iha)here
इह (iha):
नरः (naraḥ)a man/person (pashu, the embodied soul)
नरः (naraḥ):
त्यक्त्वा (tyaktvā)having abandoned, having relinquished
त्यक्त्वा (tyaktvā):
न (na)not
न (na):
पुनः (punaḥ)again
पुनः (punaḥ):
जायते (jāyate)is born
जायते (jāyate):
क्वचित् (kvacit)anywhere, in any place/state.
क्वचित् (kvacit):

Shiva (as Svarlina-Ishvara), within Suta’s narration to the sages

S
Shiva

FAQs

It declares the kshetra as a direct manifestation of Shiva (Pati) and affirms that dying there grants apunarbhava—release from rebirth—showing the Linga-sthana as a liberating seat of grace beyond ordinary merit.

Shiva is presented as self-manifest (svayam āgataḥ), the sovereign Pati whose presence can sever pasha (bondage) for the pashu (embodied soul), culminating in freedom from saṃsāra rather than merely heavenly enjoyment.

The verse emphasizes kshetra-sevā and Linga-upāsanā at a Shiva-tirtha; the implied practice is Pashupata-oriented surrender—living and worshipping in the Lord’s domain so that, by His anugraha (grace), the soul attains non-return.