Shloka 10

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

Devanagari script

दर्शयामास च तदा देवोद्यानमनुत्तमम् हैमवत्याः स्वयं देवः सनन्दी परमेश्वरः

Transliteration

darśayāmāsa ca tadā devodyānamanuttamam haimavatyāḥ svayaṃ devaḥ sanandī parameśvaraḥ

Translation

Pagkaraan, si Parameśvara mismo—kasama si Sanandī—ay ipinamalas kay Haimavatī ang walang kapantay na harding banal; sa pangitain na iyon, inihayag Niya ang Kanyang pagka-Pati, na nagpapaluwag sa pāśa (gapós) ng paśu (kaluluwang nakagapos).

Word by Word

• दर्शयामास: showed/revealed

• च: and

• तदा: then

• देवोद्यानम्: divine garden (garden of the gods)

• अनुत्तमम्: unsurpassed, supreme

• हैमवत्याः: to Haimavatī (Pārvatī, daughter of Himavat)

• स्वयम्: Himself

• देवः: the Lord, the Deva

• सनन्दी: with Sanandī (attendant/gaṇa of Śiva)

• परमेश्वरः: the Supreme Lord (Śiva as Pati)

Speaker

Suta Goswami (narrating the Purana; internal scene describing Shiva and Haimavati)

Characters & Entities

• Shiva
• Parvati
• Sanandi

FAQs

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

It frames Śiva as Parameśvara (Pati) who grants direct darśana and sacred vision—an inner prerequisite for true liṅga-bhakti, where worship becomes revelation rather than mere external rite.

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

Śiva is presented as svayaṁ-devaḥ and Parameśvara—self-established Lordship—who can disclose divine realms, indicating His supremacy as the liberating Pati beyond the created order.

What ritualistic or Yogic practice is highlighted here?

Darśana as sādhana: contemplative vision and grace-bestowed revelation that supports Pāśupata orientation—turning the paśu toward the Pati and weakening pāśa through devotion and inner absorption.