Shloka 32

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

Devanagari script

सकलभुवनभर्ता लोकनाथस्तदानीं तुहिनशिखरपुत्र्या सार्धमिष्टैर्गणेशैः विविधतरुविशालं मत्तहृष्टान्नपुष्टैर् उपवनम् अतिरम्यं दर्शयामास देव्याः

Transliteration

sakalabhuvanabhartā lokanāthastadānīṃ tuhinaśikharaputryā sārdhamiṣṭairgaṇeśaiḥ vividhataruviśālaṃ mattahṛṣṭānnapuṣṭair upavanam atiramyaṃ darśayāmāsa devyāḥ

Translation

Noong panahong iyon, ang Panginoon ng mga daigdig—tagapasan ng lahat ng sansinukob—ay sumama sa anak na babae ni Himavat, kasama ang minamahal niyang mga Gaṇa, at ipinakita sa Diyosa ang isang lubhang kaakit-akit na kakahuyan, malawak at hitik sa sari-saring punò, na may mga nilalang na masigla at busog dahil sa saganang pagkain.

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Parvati
• Ganas
• Himavat

FAQs

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

It frames Shiva as Lokanātha and jagad-bhartā (Pati), whose presence sanctifies space; such divine “upavana” imagery supports the Purāṇic idea that holy places and worship-sites become potent for Liṅga-pūjā through Shiva’s abiding grace.

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

Shiva is portrayed as the cosmic sustainer (bhartā) who, while transcendent, also engages in līlā with Shakti and the Gaṇas—showing the Siddhāntic balance of immanence (care for the worlds) and sovereignty (Pati over all).

What ritualistic or Yogic practice is highlighted here?

No explicit rite is prescribed, but the verse highlights sacred-grove (upavana) sanctity—often associated with temple precincts and contemplative worship—supporting a devotional environment conducive to Liṅga-pūjā and Pashupata-oriented recollection of Pati.