Shloka 57

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

Devanagari script

कुबेरो ऽत्र मम क्षेत्रे मयि सर्वार्पितक्रियः क्षेत्रसंसेवनादेव गणेशत्वमवाप ह

Transliteration

kubero 'tra mama kṣetre mayi sarvārpitakriyaḥ kṣetrasaṃsevanādeva gaṇeśatvamavāpa ha

Translation

Tại đây, trong thánh địa (kṣetra) của Ta, Kubera—đã dâng hiến trọn mọi hành động về nơi Ta—chỉ nhờ phụng sự thánh địa này với lòng bhakti mà đạt địa vị Gaṇeśa.

Word by Word

• kuberaḥ: Kubera

• atra: here

• mama: My

• kṣetre: in the sacred field/holy precinct

• mayi: unto Me (Shiva)

• sarva-arpita-kriyaḥ: one whose every act is surrendered/offered

• kṣetra-saṃsevanāt: by assiduous attendance and service of the holy place

• eva: alone/indeed

• gaṇa-īśatvam: the state of being a lord among Shiva’s gaṇas (Gaṇeśa-status)

• avāpa: attained

• ha: indeed (narrative emphasis)

Speaker

Shiva (within Suta’s narration to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Kubera

FAQs

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

It teaches that kṣetra-sevā (serving Shiva’s sacred precinct associated with Linga worship) and karma-arpana (offering all acts to Shiva) are themselves powerful means to attain Shiva’s proximity and status among His gaṇas.

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

Shiva is presented as Pati—the supreme Lord who receives all surrendered action; when the pashu (individual soul) offers its kriyā to Him, the pasha (bondage of self-centered action) is attenuated, yielding elevation toward Shiva’s own divine retinue.

What ritualistic or Yogic practice is highlighted here?

The verse highlights karma-samarpaṇa (total consecration of actions) combined with kṣetra-saṃsevana (disciplined service/pilgrimage-attendance), a practical Shaiva sādhanā aligned with Pāśupata devotion rather than mere external ritualism.