Shloka 4

भैरवावतारलीलावर्णनम् (Bhairava-avatāra-līlā-varṇanam) — “Narration of the Divine Play of Bhairava’s Descent”

Devanagari script

प्रतितीर्थं भ्रमन्वापि विमुक्तो ब्रह्महत्यया । अतः कामारिमहिमा सर्वोपि ह्यवगम्यताम्

Transliteration

pratitīrthaṃ bhramanvāpi vimukto brahmahatyayā | ataḥ kāmārimahimā sarvopi hyavagamyatām

Translation

Even by wandering to each sacred ford and pilgrimage-place one may be freed from the sin of brahmin-slaying; therefore, let the greatness of Kāmāri—Śiva, the foe of Kāma—be understood by all.

Word by Word

• prati-tīrtham: at every sacred ford
• prati-tīrtham: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: prati (अव्यय) + tīrtha (प्रातिपदिक)
• Form: Avyayībhāva compound functioning as avyaya; ‘at/for each tīrtha’

• bhraman: wandering
• bhraman: Kartā (कर्ता) (qualifier)
• Type: Verb
• Root: bhram (भ्रम् धातु)
• Form: Śatṛ present active participle (वर्तमानकाले शतृ), Puṃliṅga, Prathamā, Ekavacana; ‘wandering’

• vā: or
• vā: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: vā (अव्यय)
• Form: Avyaya; alternative/disjunctive particle (विकल्प)

• api: even
• api: Avadhāraṇa (अवधारण)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: Avyaya; ‘also/even’

• vimuktaḥ: freed, released
• vimuktaḥ: Kartā (कर्ता) (predicate of subject)
• Type: Verb
• Root: vi + muc (मुच् धातु)
• Form: Past passive participle (क्त), Puṃliṅga, Prathamā, Ekavacana; ‘released/freed’

• brahma-hatyayā: by (the sin of) brahmin-slaying
• brahma-hatyayā: Karaṇa/Hetu (करण/हेतु)
• Type: Noun
• Root: brahman (प्रातिपदिक) + hatyā (प्रातिपदिक)
• Form: Strīliṅga, Tṛtīyā (3rd), Ekavacana; instrumental—cause/association ‘by/from Brahmahatyā’

• ataḥ: therefore, hence
• ataḥ: Hetu-nirdeśa (हेतुनिर्देश)
• Type: Indeclinable
• Root: ataḥ (अव्यय)
• Form: Avyaya; inferential particle (तस्मात्-अर्थे)

• kāmāri-mahimā: the greatness of Kāmāri (Śiva)
• kāmāri-mahimā: Kartā (कर्ता) (topic/subject)
• Type: Noun
• Root: kāma (प्रातिपदिक) + ari (प्रातिपदिक) + mahimā (प्रातिपदिक)
• Form: Puṃliṅga, Prathamā, Ekavacana; tatpuruṣa ‘the greatness of Kāmāri (Śiva, enemy of Kāma)’

• sarvaḥ: all, entire
• sarvaḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: sarva (प्रातिपदिक)
• Form: Puṃliṅga, Prathamā, Ekavacana; used adverbially ‘entirely/wholly’ or as predicate ‘all’

• api: indeed/also
• api: Avadhāraṇa (अवधारण)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: Avyaya; ‘also/even’

• hi: indeed, for
• hi: Nipāta (निपात)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: Avyaya; emphatic/causal particle (हेतौ/निश्चये)

• avagamyatām: let (it) be understood
• avagamyatām: Kriyā (क्रिया)
• Type: Verb
• Root: ava + gam (गम् धातु)
• Form: Loṭ-lakāra (लोट्, imperative/benedictive sense), Prathama-puruṣa (3rd), Ekavacana; ātmanepada passive-style ending; ‘let it be understood/known’

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pati

Shiva Form: Mahādeva

Jyotirlinga Context

Sthala Purana: General tīrtha-prāyaścitta is contrasted with Śiva’s unique salvific majesty as Kāmāri; no single shrine is specified.

Significance: Affirms that even the heaviest pāpa can be removed through tīrtha-yātrā, yet urges recognition that Śiva’s grace (anugraha) is the ultimate purifier beyond external expiation.

Shakti Dimension

Role: liberating

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse elevates Śiva’s mahimā above mere external purification: even the gravest impurity (brahmahatyā) can be removed, and thus all should recognize Śiva (Kāmāri) as the supreme purifier and bestower of liberation through His grace.

How does this verse relate to the worship of the Linga or Saguna Shiva?

By highlighting Śiva as the remover of the heaviest sins, it supports Saguna worship—approaching Śiva in accessible form (such as the Liṅga) with devotion—where His compassionate power purifies the bound soul (paśu) and loosens bondage (pāśa).

What ritualistic or meditative practice is suggested here?

A practical takeaway is tīrtha-yātrā combined with Śiva-bhakti: worship of the Liṅga, japa of the Pañcākṣarī (Om Namaḥ Śivāya), and purification disciplines like bhasma (tripuṇḍra) and Rudrākṣa as supportive observances.