Shloka 87

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

Devanagari script

नद्येषा वरुणा देवि पुण्या पापप्रमोचनी क्षेत्रमेतद् अलंकृत्य जाह्नव्या सह संगता

Transliteration

nadyeṣā varuṇā devi puṇyā pāpapramocanī kṣetrametad alaṃkṛtya jāhnavyā saha saṃgatā

Translation

Ôi Nữ Thần, sông Varuṇā này thật linh thiêng, có năng lực giải trừ tội lỗi; sau khi tô điểm thánh địa này, nàng hòa nhập nơi hợp lưu cùng Jāhnavī (sông Gaṅgā).

Word by Word

• नदी (nadī): river

• एषा (eṣā): this

• वरुणा (varuṇā): Varuṇā river

• देवि (devi): O Goddess

• पुण्या (puṇyā): holy, merit-giving

• पापप्रमोचनी (pāpa-pramocanī): remover of sins

• क्षेत्रम् (kṣetram): sacred field/holy region

• एतद् (etad): this

• अलंकृत्य (alaṅkṛtya): having adorned, having sanctified

• जाह्नव्या (jāhnavyā): with Jāhnavī (Gaṅgā)

• सह (saha): together with

• संगता (saṅgatā): united, met in confluence

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Varuṇā River
• Jāhnavī (Gaṅgā)

FAQs

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

It establishes the kṣetra’s sanctity through the Varuṇā–Gaṅgā confluence, implying that worship of the Pati (Śiva) in such a purified field yields rapid pāpa-kṣaya and supports eligibility for liṅga-pūjā and śiva-darśana.

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

By highlighting sin-release through a sacred tirtha, the verse points to Śiva-tattva as the supreme purifier: when the pashu approaches Śiva’s domain (kṣetra) with devotion, pasha (bondage of impurity) is weakened, preparing the soul for grace (anugraha).

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snānā (ritual bathing) and kṣetra-sevā (reverent observance in a holy place) are implied as preparatory disciplines—supporting śiva-pūjā, japa, and Pāśupata-oriented purification before deeper yogic practice.