Shloka 71

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

Devanagari script

भद्रतोयं च पश्येह ब्रह्मणा च कृतं ह्रदम् सर्वैर्देवैरहं देवि अस्मिन्देशे प्रसादितः

Transliteration

bhadratoyaṃ ca paśyeha brahmaṇā ca kṛtaṃ hradam sarvairdevairahaṃ devi asmindeśe prasāditaḥ

Translation

“Hỡi Devī, hãy nhìn những dòng nước cát tường này và hồ do Phạm Thiên (Brahmā) tạo tác. Ngay tại miền đất này, hỡi Nữ Thần, Ta đã được chư Thiên đồng lòng phụng thờ cầu ân, và Ta đã ban ân phúc.”

Word by Word

• bhadra-toyam: auspicious waters

• ca: and

• paśya: behold/see

• iha: here

• brahmaṇā: by Brahmā

• ca: and

• kṛtam: made/constructed

• hradam: lake/pond

• sarvaiḥ devaiḥ: by all the gods

• aham: I

• devi: O Goddess

• asmin deśe: in this place/region

• prasāditaḥ: pleased/propitiated (made gracious)

Speaker

Shiva (addressing Devi/Parvati within Suta’s narration)

Characters & Entities

• Shiva
• Parvati
• Brahma
• Devas

FAQs

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

It frames a kshetra/tirtha as a locus of Shiva’s prasāda: sacred waters and a consecrated lake become outward supports for devotion, purification, and successful propitiation of Pati (Shiva) by worshippers.

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

Shiva-tattva is shown as prasāda-svarūpa—responsive grace: though transcendent as Pati, he becomes ‘pleased’ through sincere deva-stuti and rite, revealing his accessibility to beings seeking release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana and śuddhi (purificatory contact with sacred waters) are implied as supports for Shiva-pūjā; the yogic takeaway aligns with Pāśupata discipline—outer purification mirroring inner turning toward Pati for prasāda.