Shloka 132

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

Devanagari script

कालभैरवमासाद्य धूतपापानि सर्वशः भवन्ति हि सुरेशानि सर्वपर्वसु पर्वसु

Transliteration

kālabhairavamāsādya dhūtapāpāni sarvaśaḥ bhavanti hi sureśāni sarvaparvasu parvasu

Translation

Wer sich Kālabhairava nähert, schüttelt alle Sünden gänzlich ab; wahrlich, o Herren der Devas, dies wirkt an jeder heiligen Schwelle — zu jeder Festzeit.

Word by Word

• कालभैरवम्: Kālabhairava (the time-transcending, fearsome form of Śiva)

• आसाद्य: having approached/attained refuge in

• धूतपापानि: sins that have been shaken off/cleansed

• सर्वशः: entirely, in every way

• भवन्ति: become/come to be

• हि: indeed

• सुरेशानि: O rulers of the gods (Deva-lords)

• सर्वपर्वसु: in all parva-times (sacred occasions/junctions)

• पर्वसु: at festivals/ritual junctions (emphatic repetition)

Speaker

Suta Goswami (narrating the puranic teaching to the sages of Naimisharanya; internal address to the Devas implied by 'sureśāni')

Characters & Entities

• Shiva
• Kalabhairava
• Devas

FAQs

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

It links Shaiva approach (āsādya) to Kālabhairava—Śiva’s protective, time-governing power—with immediate purification, implying that Linga-centered devotion and refuge in Pati dissolves pāpa, especially on parva (ritually potent) days.

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

Śiva is indicated as Kālabhairava, the Lord who masters Kāla (time) and removes pāpa. In Shaiva Siddhānta terms, Pati’s grace loosens Pāśa (bondage) for the Pashu, making purification not merely moral but metaphysical—release from constricting impurities.

What ritualistic or Yogic practice is highlighted here?

Observance on parva days—approaching Bhairava through Shaiva worship (darśana, japa, vrata, or pūjā) as a form of prayāścitta—aligns with Pāśupata-oriented discipline where turning to Pati at liminal times accelerates purification.