Shloka 134

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

Devanagari script

केदारे चैव यल्लिङ्गं यच्च लिङ्गं महालये

Transliteration

kedāre caiva yalliṅgaṃ yacca liṅgaṃ mahālaye

Translation

ลึงคะที่ประดิษฐาน ณ เกดาระ และลึงคะที่ประดิษฐาน ณ มหาลยะ—ทั้งสองเป็นการปรากฏของพระผู้เป็นเจ้าองค์เดียวกัน; พระปติผู้สูงสุดทรงประทานความหลุดพ้นแก่ดวงวิญญาณปศุที่ถูกพันธนาการ ด้วยนิมิตคือ ‘ลึงคะ’

Word by Word

• केदारे (kedāre): in Kedāra

• च एव (ca eva): and indeed/also

• यत्-लिङ्गम् (yal-liṅgam): whichever/that Linga

• यत् च (yac ca): and which/that also

• लिङ्गम् (liṅgam): the Linga, the sacred sign of Śiva

• महालये (mahālaye): in Mahālaya (the great abode/holy seat).

Speaker

Suta Goswami (narrating the Linga-sthana tradition to the sages of Naimisharanya)

Characters & Entities

• Shiva (implied as the Linga’s Pati)
• Kedara
• Mahalaya

FAQs

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

It affirms that renowned Lingas at different holy sites (like Kedāra and Mahālaya) are not separate deities but one Śiva manifesting through the Liṅga for devotees’ worship and grace.

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

Śiva-tattva is indicated as singular and all-pervading: the same Pati is present in multiple kṣetras through the Liṅga, making sacred geography a doorway to realizing His unity beyond place and form.

What ritualistic or Yogic practice is highlighted here?

The takeaway is kṣetra-liṅga upāsanā—pilgrimage-based Linga-pūjā with the insight of oneness; this supports Pāśupata orientation by turning external worship into recognition of the one Pati who loosens pasha (bondage).