Shloka 73

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

अथवारिष्टमालोक्य मरणे समुपस्थिते अविमुक्तेश्वरं गत्वा वाराणस्यां तु शोधनम्

Transliteration

athavāriṣṭamālokya maraṇe samupasthite avimukteśvaraṃ gatvā vārāṇasyāṃ tu śodhanam

Translation

Khi thấy các điềm dữ và biết cái chết đã gần, người ấy nên đến Avimukteśvara; tại Vārāṇasī quả thật có sự tẩy sạch (cho linh hồn bị trói buộc), do Đấng Chúa là Pati ban cho.

Word by Word

• atha: then

• vā: or/indeed

• ariṣṭam: evil omen, fatal portent

• ālokya: having seen

• maraṇe: in/at death

• samupasthite: when it has approached, when it is imminent

• avimukteśvaram: Avimukteśvara (Śiva, Lord of Avimukta/Varanasi)

• gatvā: having gone

• vārāṇasyām: in Vārāṇasī (Kāśī)

• tu: indeed

• śodhanam: purification, cleansing (of pāpa and pāśa-bondage).

Speaker

Suta Goswami (narrating the Linga Purana account to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Avimukteshvara
• Varanasi (Kashi)

FAQs

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

It links the Linga-Lord as Avimukteśvara with end-of-life purification, teaching that approaching Śiva in Kāśī is a direct means for the pashu (soul) to be cleansed of bondage.

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

Śiva is implied as Pati—the sovereign purifier who remains “unforsaking” (Avimukta) and who can remove pāśa (bondage) even when death is imminent.

What ritualistic or Yogic practice is highlighted here?

A kṣetra-based śaraṇāgati (taking refuge) practice: going to Avimukteśvara in Vārāṇasī at life’s end for śodhana—purificatory grace that supports liberation.