Shloka 41

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

Devanagari script

कमलोत्पलपुष्पाढ्यैः सरोभिः समलंकृते अप्सरोगणगन्धर्वैः सदा संसेविते शुभे

Transliteration

kamalotpalapuṣpāḍhyaiḥ sarobhiḥ samalaṃkṛte apsarogaṇagandharvaiḥ sadā saṃsevite śubhe

Translation

ذلك الموضع المبارك مُزَيَّنٌ ببحيراتٍ غزيرةٍ بزهور اللوتس واليوتبالا الزرقاء، وتخدمه على الدوام جموعُ الأبسارات والگندهرفات.

Word by Word

• kamala: lotus

• utpala: blue waterlily

• puṣpa-āḍhyaiḥ: rich/abundant with flowers

• sarobhiḥ: with lakes

• samalaṃkṛte: well-adorned/ornamented

• apsarogaṇa: groups of Apsarases (celestial nymphs)

• gandharvaiḥ: by Gandharvas (celestial musicians)

• sadā: always

• saṃsevite: frequented/served/attended

• śubhe: auspicious, holy (place/realm).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Apsarases
• Gandharvas

FAQs

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

It frames the sacred setting as inherently śubha (purifying), suggesting that proximity to Shiva-associated tirthas supports inner cleanliness and steadiness needed for liṅga-pūjā and remembrance of Pati.

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

By highlighting an ever-auspicious realm that naturally elevates consciousness, it implies Shiva-tattva as the supreme purity that loosens pāśa (bondage) and draws the paśu toward liberation through sanctifying presence.

What ritualistic or Yogic practice is highlighted here?

A tirtha-centered discipline: dwelling in or mentally contemplating a śiva-kṣetra to stabilize the mind for japa, dhyāna, and liṅga-upāsanā—supportive practices aligned with Pāśupata-oriented purification.