Shloka 170

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

Devanagari script

स याति मम सायुज्यं स्थानेष्वेतेषु सुव्रते स्नानं पलशतं ज्ञेयम् अभ्यङ्गं पञ्चविंशति

Transliteration

sa yāti mama sāyujyaṃ sthāneṣveteṣu suvrate snānaṃ palaśataṃ jñeyam abhyaṅgaṃ pañcaviṃśati

Translation

Wahai wanita yang berikrar mulia (suvrate), sesiapa yang mandi di tempat-tempat suci ini mencapai sāyujya, penyatuan dengan-Ku. Ketahuilah: mandi itu memberi pahala seratus pala, sedangkan mandi sapuan (abhyaṅga) memberi dua puluh lima.

Word by Word

• saḥ: he

• yāti: goes/attains

• mama: My

• sāyujyam: intimate union/identity (liberative communion) with the Lord

• sthāneṣu: in the places (holy sites)

• eteṣu: these

• suvrate: O you of good vow (address to a virtuous devotee)

• snānam: ritual bath

• palaśatam: a hundred palas (a stated measure of merit)

• jñeyam: should be known/understood

• abhyaṅgam: oil-anointing bath, ritual unction

• pañcaviṁśati: twenty-five

Speaker

Suta Goswami (narrating a Shaiva tirtha-mahima teaching within the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It frames tīrtha-snana and abhyaṅga as Shaiva purificatory supports that prepare the pashu (soul) for Shiva-bhakti, culminating in sāyujya—nearness and liberative communion with Pati (Shiva).

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

Shiva is presented as the liberating Pati who grants sāyujya; the fruit of the rite is not merely worldly merit but a movement toward union with the Lord beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Ritual bathing at sacred sites (tīrtha-snana) and oil-anointing bath (abhyaṅga) are highlighted as merit-bearing disciplines that externalize inner purification aligned with Shaiva sādhanā.