अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
अलंकृतं त्वया ब्रह्मन् पुरस्तान् मुनिभिः सह इत्युक्त्वा तद्गृहे तिष्ठद् अलंगृहमिति स्मृतम्
alaṃkṛtaṃ tvayā brahman purastān munibhiḥ saha ityuktvā tadgṛhe tiṣṭhad alaṃgṛhamiti smṛtam
An Brahmā gewandt sprachen sie: „O Brahman, dieser Ort wurde einst von dir zusammen mit den Munis geschmückt.“ So gesprochen, verweilten sie in jener Wohnstatt; daher wurde sie als Alaṅgṛha, „die Geschmückte Wohnstätte“, in Erinnerung behalten.
Suta Goswami (narrating the tradition; internal speech directed to Brahma is quoted)
It frames sacred space as “consecrated” by prior ritual action of Brahmā and the sages—implying that Linga-pūjā gains potency when performed in a place already sanctified (saṁskṛta) by tapas, mantra, and installation traditions.
Indirectly, it points to Shiva-tattva as the power that makes a place spiritually “adorned” and memorable: when a dwelling is aligned to dharma and consecration, it becomes a support for the Pashu’s movement toward Pati through removal of Pāśa (bondage).
Tīrtha-sevana and residence in a consecrated abode—staying (tiṣṭhat) in a sanctified place as a supportive discipline for purification, steadiness of mind, and continuity of Shaiva worship (pūjā/vrata) aligned with Pāśupata-oriented restraint and devotion.