Shloka 139

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

Devanagari script

तानि सर्वाण्यशेषाणि वाराणस्यां विशन्ति माम् सर्वपर्वसु पुण्येषु गुह्यं चैतदुदाहृतम्

Transliteration

tāni sarvāṇyaśeṣāṇi vārāṇasyāṃ viśanti mām sarvaparvasu puṇyeṣu guhyaṃ caitadudāhṛtam

Translation

അവയെല്ലാം (തീർത്ഥഫലവും പുണ്യവും) ഒന്നും ശേഷിക്കാതെ വാരാണസിയിൽ എന്നിലേക്കു ലയിക്കുന്നു. എല്ലാ പുണ്യപർവ്വങ്ങളെയും ശുഭകാലങ്ങളെയും സംബന്ധിച്ച് ഇതിനെ ഗുഹ്യോപദേശമായി പ്രസ്താവിച്ചിരിക്കുന്നു.

Word by Word

• तानि (tāni): those (rites/merits)

• सर्वाणि (sarvāṇi): all

• अशेषाणि (aśeṣāṇi): without remainder, complete

• वाराणस्याम् (vārāṇasyām): in Vārāṇasī (Kāśī)

• विशन्ति (viśanti): enter, merge

• माम् (mām): Me (Śiva, the Pati)

• सर्वपर्वसु (sarva-parvasu): in all parvas, sacred occasions/festivals

• पुण्येषु (puṇyeṣu): in meritorious/holy times

• गुह्यम् (guhyam): secret, esoteric

• च (ca): and

• एतत् (etat): this

• उदाहृतम् (udāhṛtam): has been declared/proclaimed

Speaker

Suta Goswami (narrating Shiva’s teaching on Kāśī/Varanasi as the supreme Shaiva kshetra)

Characters & Entities

• Shiva
• Varanasi (Kashi)

FAQs

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

It teaches that the fruit of all parva-time observances and merits culminates in Śiva in Kāśī—implying that Linga-oriented devotion there is treated as a concentrated, supreme channel for punya and spiritual attainment.

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

Śiva is presented as Pati—the ultimate receptacle and ground into which all sacred merit ‘enters’ and is fulfilled, indicating that rituals and holy times gain their highest meaning when they culminate in union with Śiva.

What ritualistic or Yogic practice is highlighted here?

Parva-kāla sādhana is implied: performing worship, vrata, japa, and Linga-pūjā during holy festivals and auspicious times—especially in Kāśī—so that merit is directed toward realization of Śiva (Pati) beyond pasha (bondage).