अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
क्वचिच्च दन्तक्षतचारुवीरुधं क्वचिल्लतालिङ्गितचारुवृक्षकम् /* क्वचिद्विलासालसगामिनीभिर् निषेवितं किंपुरुषाङ्गनाभिः
kvacicca dantakṣatacāruvīrudhaṃ kvacillatāliṅgitacāruvṛkṣakam /* kvacidvilāsālasagāminībhir niṣevitaṃ kiṃpuruṣāṅganābhiḥ
En algunos lugares, las hermosas enredaderas mostraban huellas de mordiscos; en otros, árboles bellos aparecían abrazados por lianas que se enroscaban. Y en otros parajes, la región era gozada y frecuentada por doncellas kiṃpuruṣa, que se movían con gracia juguetona y encanto lánguido—imagen del atractivo del mundo que ata al paśu, hasta que vuelve su rostro hacia el Pati, Śiva.
Suta Goswami (narrating the Linga Purana account to the sages of Naimisharanya)
By portraying an exquisitely attractive, pleasure-filled landscape, the verse implicitly frames why Linga-worship is needed: the mind of the paśu is easily drawn into sensory pāśa, so devotion to the Liṅga steadies attention on Pati (Śiva) beyond mere enjoyment.
Shiva-tattva is suggested by contrast: even in a realm of refined beauty and delight, the highest aim is not enjoyment but the transcendence of bondage. Śiva as Pati is the liberating principle that the seeker must remember amid the world’s captivating forms.
The verse points more to inner discipline than a specific rite: cultivating vairāgya and sense-restraint as part of a Pāśupata-oriented approach, so that external beauty does not become bondage and the practitioner remains fit for Liṅga-dhyāna and Śiva-pūjā.