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

Ó mulher de nobre voto (suvrate), quem se banha nestes lugares sagrados alcança a união comigo (sāyujya). Sabe que tal banho concede o mérito de cem palas, enquanto o banho com unção (abhyaṅga) concede vinte e cinco.

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.