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Shloka 132

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

कालभैरवमासाद्य धूतपापानि सर्वशः भवन्ति हि सुरेशानि सर्वपर्वसु पर्वसु

kālabhairavamāsādya dhūtapāpāni sarvaśaḥ bhavanti hi sureśāni sarvaparvasu parvasu

Khi đến gần Kālabhairava, mọi tội lỗi đều bị rũ sạch hoàn toàn; quả thật, hỡi các bậc chúa tể của chư Thiên, điều ấy linh nghiệm ở mọi điểm giao hội thiêng liêng—trong từng mùa lễ hội.

कालभैरवम्Kālabhairava (the time-transcending, fearsome form of Śiva)
कालभैरवम्:
आसाद्यhaving approached/attained refuge in
आसाद्य:
धूतपापानिsins that have been shaken off/cleansed
धूतपापानि:
सर्वशःentirely, in every way
सर्वशः:
भवन्तिbecome/come to be
भवन्ति:
हिindeed
हि:
सुरेशानिO rulers of the gods (Deva-lords)
सुरेशानि:
सर्वपर्वसुin all parva-times (sacred occasions/junctions)
सर्वपर्वसु:
पर्वसुat festivals/ritual junctions (emphatic repetition)
पर्वसु:

Suta Goswami (narrating the puranic teaching to the sages of Naimisharanya; internal address to the Devas implied by 'sureśāni')

S
Shiva
K
Kalabhairava
D
Devas

FAQs

It links Shaiva approach (āsādya) to Kālabhairava—Śiva’s protective, time-governing power—with immediate purification, implying that Linga-centered devotion and refuge in Pati dissolves pāpa, especially on parva (ritually potent) days.

Śiva is indicated as Kālabhairava, the Lord who masters Kāla (time) and removes pāpa. In Shaiva Siddhānta terms, Pati’s grace loosens Pāśa (bondage) for the Pashu, making purification not merely moral but metaphysical—release from constricting impurities.

Observance on parva days—approaching Bhairava through Shaiva worship (darśana, japa, vrata, or pūjā) as a form of prayāścitta—aligns with Pāśupata-oriented discipline where turning to Pati at liminal times accelerates purification.