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Shloka 30

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

क्वचिदञ्जनचूर्णाभैः क्वचिद् विद्रुमसन्निभैः क्वचित्काञ्चनसंकाशैः पुष्पैर् आचितभूतलम्

kvacidañjanacūrṇābhaiḥ kvacid vidrumasannibhaiḥ kvacitkāñcanasaṃkāśaiḥ puṣpair ācitabhūtalam

Mancherorts war der Boden mit Blüten bestreut, die wie Anjana-Pulver wirkten; mancherorts mit Blüten, die Korallen glichen; und anderswo mit Blüten, die wie Gold schimmerten—sodass die Erde selbst wie mit einem reichen Blütenteppich bedeckt war.

kvacitin some places
kvacit:
añjanacollyrium/black pigment
añjana:
cūrṇapowder
cūrṇa:
ābhaiḥresembling/with the appearance of
ābhaiḥ:
kvacitelsewhere
kvacit:
vidrumacoral
vidruma:
sannibhaiḥsimilar to/resembling
sannibhaiḥ:
kvacitin other places
kvacit:
kāñcanagold
kāñcana:
saṃkāśaiḥhaving the splendor/appearance of
saṃkāśaiḥ:
puṣpaiḥwith flowers
puṣpaiḥ:
ācitacovered/strewn
ācita:
bhūtalamthe surface of the earth/ground
bhūtalam:

Suta Goswami (narrating the sacred setting for Shiva-worship to the sages of Naimisharanya)

S
Shiva

FAQs

It emphasizes the sanctification of the puja-bhumi (ritual ground): beautifying and purifying the space with auspicious flowers is an outer act that supports inner reverence toward Pati (Shiva) during Linga-puja.

By portraying the earth transformed into a radiant, orderly sacred field, the verse indirectly reflects Shiva-tattva as the principle that turns ordinary prakriti into a consecrated realm when approached with bhakti and proper vidhi—guiding the pashu (soul) away from pasha (bondage) through disciplined worship.

Puja-vidhi focused on alankara (adornment) and mandala-like preparation of the worship area; such sattvika ordering of the environment functions as a supportive limb for mantra-japa, dhyana, and Pashupata-oriented inner steadiness.