Shloka 159

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

Devanagari script

महाप्रमाणलिङ्गं च मया पूर्वं प्रतिष्ठितम् पश्चिमे पर्वते पश्य ब्रह्मेश्वरमलेश्वरम्

Transliteration

mahāpramāṇaliṅgaṃ ca mayā pūrvaṃ pratiṣṭhitam paścime parvate paśya brahmeśvaramaleśvaram

Translation

ایک عظیم و وسیع لِنگ میں نے پہلے قائم کیا تھا۔ مغربی پہاڑ پر برہمیشر اور الیشر کا دیدار کرو۔

Word by Word

• महाप्रमाणलिङ्गम्: the great-measure (immense) Liṅga

• च: and

• मया: by me

• पूर्वम्: formerly/earlier

• प्रतिष्ठितम्: installed, consecrated

• पश्चिमे: in the west/western

• पर्वते: on the mountain

• पश्य: behold/see

• ब्रह्मेश्वरम्: Brahmeśvara (Śiva as Lord worshipped by Brahmā)

• अलेश्वरम्: Aleśvara (Śiva as the Lord beyond limitation/without deficiency)

Speaker

Suta Goswami (narrating an internal sacred-topography account of Linga installations)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It links Liṅga-pūjā to Liṅga-pratiṣṭhā and tīrtha-darśana: the devotee is directed to specific installed Liṅgas (Brahmeśvara, Aleśvara), showing that consecrated sites embody Śiva’s accessible presence for worship and liberation-oriented merit.

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

By naming Śiva as Brahmeśvara and Aleśvara, the verse presents Him as Pati—Lord even of Brahmā and also the One beyond limitation. This reflects Śiva-tattva as supreme, transcendent, yet graciously present through the installed Liṅga.

What ritualistic or Yogic practice is highlighted here?

Liṅga-pratiṣṭhā and tīrtha-yātrā (darśana of installed Liṅgas) are foregrounded; these support Pāśupata-oriented discipline by turning the pashu (bound soul) toward Pati through worship, remembrance, and sacred pilgrimage.