Shloka 133

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

Devanagari script

पृथिव्यां यानि पुण्यानि महान्त्यायतनानि च प्रविशन्ति सदाभ्येत्य पुण्यं पर्वसु पर्वसु अविमुक्तं क्षेत्रवरं महापापनिबर्हणम्

Transliteration

pṛthivyāṃ yāni puṇyāni mahāntyāyatanāni ca praviśanti sadābhyetya puṇyaṃ parvasu parvasu avimuktaṃ kṣetravaraṃ mahāpāpanibarhaṇam

Translation

ഭൂമിയിലെ മഹത്തായ പുണ്യതീർത്ഥങ്ങളും പവിത്ര ആയതനങ്ങളും എല്ലാം വീണ്ടും വീണ്ടും അവിടെ പ്രവേശിച്ച് ഓരോ പർവ്വകാലത്തും തങ്ങളുടെ പുണ്യം അർപ്പിക്കുന്നു। ആ ശ്രേഷ്ഠ ക്ഷേത്രം ‘അവിമുക്തം’—ക്ഷേത്രങ്ങളിൽ പരമം—മഹാപാപനാശിനിയാണ്।

Word by Word

• pṛthivyām: on the earth

• yāni: which

• puṇyāni: meritorious (holy places/acts)

• mahānti: great

• āyatanāni: sanctuaries, holy seats

• ca: and

• praviśanti: enter, merge into

• sadā: always

• abhyetya: having come near/arrived again

• puṇyam: merit, sacred potency

• parvasu parvasu: at every parva (festival/auspicious junction)

• avimuktam: Avimukta (Kashi, the never-abandoned kṣetra)

• kṣetra-varam: the best of sacred fields

• mahā-pāpa: great sins

• nibarhaṇam: remover, destroyer

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It elevates Avimukta (Kashi) as the supreme Shaiva kṣetra where the merit of all other holy seats converges, implying that worship of Shiva (and Linga-sevā) there becomes exceptionally potent for purification and spiritual ascent.

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

By presenting Avimukta as the ‘never-abandoned’ field that annihilates great sins, the verse implies Shiva as Pati—the ever-present Lord whose grace loosens pāśa (bondage) and purifies the paśu (individual soul) through sanctifying presence.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and parva-kāla worship: performing Shiva-pūjā, japa, vrata, and tirtha-snāna in Avimukta during auspicious parvas is emphasized as a powerful means of pāpa-kṣaya and inner purification supportive of Pāśupata-oriented sādhanā.