Shloka 1

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

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे अरिष्टकथनं नाम एकनवतितमो ऽध्यायः ऋषय ऊचुः एवं वाराणसी पुण्या यदि सूत महामते वक्तुमर्हसि चास्माकं तत्प्रभावं हि सांप्रतम्

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge ariṣṭakathanaṃ nāma ekanavatitamo 'dhyāyaḥ ṛṣaya ūcuḥ evaṃ vārāṇasī puṇyā yadi sūta mahāmate vaktumarhasi cāsmākaṃ tatprabhāvaṃ hi sāṃpratam

Translation

如是，在《圣林伽大往世书》前分，第九十一章名为“凶兆之说”。诸仙人说道：“若婆罗那西果真如此神圣，噢，大慧的苏多啊，你当为我们宣说——请即刻描述那圣地的威德与灵验之力。”

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the auspicious Liṅga Mahāpurāṇa

• pūrva-bhāge: in the first section (Pūrva-bhāga)

• ariṣṭa-kathanaṃ nāma: named ‘the narration concerning ariṣṭa (calamities/ill-omens)’

• ekanavatitamaḥ adhyāyaḥ: the ninety-first chapter (as labeled in the colophon)

• ṛṣayaḥ ūcuḥ: the sages said

• evaṃ: thus/therefore

• vārāṇasī: Vārāṇasī (Kāśī)

• puṇyā: holy, merit-bestowing

• yadi: if

• sūta: O Sūta

• mahāmate: O great-minded/wise one

• vaktum arhasi: you are able/fit to speak

• ca: and

• asmākam: to us/for us

• tat-prabhāvam: its power, greatness, spiritual potency

• hi: indeed

• sāṃpratam: now, at present

Speaker

Sages (Ṛṣayaḥ) addressing Sūta

Characters & Entities

• Sūta
• Vārāṇasī (Kāśī)

FAQs

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

It introduces a request to explain the māhātmya (spiritual potency) of Vārāṇasī, a foremost Śaiva kṣetra where Liṅga-centered devotion is understood to rapidly mature into Shiva’s grace (anugraha).

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

Indirectly: by seeking the ‘prabhāva’ of Kāśī, the sages imply that certain kṣetras are empowered by Pati (Śiva), whose presence loosens pāśa (bondage) for the pashu (embodied soul) through contact with His sanctified domain.

What ritualistic or Yogic practice is highlighted here?

The verse itself is a dialogue-opening, but it points toward tīrtha-sevā—pilgrimage, kṣetra-vrata, and Liṅga-pūjā in Kāśī—practices that, in Śaiva framing, support purification and readiness for Pāśupata-oriented liberation.