अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
हंसानां पक्षवातप्रचलितकमलस्वच्छविस्तीर्णतोयं तोयानां तीरजातप्रचकितकदलीचाटुनृत्यन्मयूरम् मायूरैः पक्षचन्द्रैः क्वचिदवनिगतै रञ्जितक्ष्माप्रदेशं देशे देशे विलीनप्रमुदितविलसन्मत्तहारीतवृन्दम्
haṃsānāṃ pakṣavātapracalitakamalasvacchavistīrṇatoyaṃ toyānāṃ tīrajātapracakitakadalīcāṭunṛtyanmayūram māyūraiḥ pakṣacandraiḥ kvacidavanigatai rañjitakṣmāpradeśaṃ deśe deśe vilīnapramuditavilasanmattahārītavṛndam
Ses eaux étaient vastes et d’une limpidité cristalline, les lotus frémissant sous la brise née du battement des ailes des cygnes. Le long des rives, des paons dansaient de joie parmi les bananiers, comme éveillés à une grâce soudaine ; çà et là, des plumes de paon tombées, pareilles à des lunes, teintaient la terre de beauté. En tout lieu, des volées de perroquets verts, ivres d’allégresse, se fondaient dans les bosquets puis reparaissaient, rayonnants et heureux — faisant de cette contrée un domaine visiblement de bon augure, digne de la présence et du culte de Śiva.
Suta Goswami (narrating to the sages of Naimisharanya)
The verse functions as a kshetra-prashasti: it marks the land as intrinsically pure and auspicious (śuddha-deśa), a supportive outer condition for Linga-puja where the devotee (paśu) approaches Pati (Shiva) through cleanliness, serenity, and sattvic surroundings.
By portraying a landscape that spontaneously radiates harmony and beauty, the verse implies Shiva as the immanent Pati whose presence sanctifies the field of experience; the ordered joy of nature hints at Shiva-tattva as the quiet ground in which the world’s movements become auspicious rather than binding.
It primarily supports kshetra-sevana and dhyana: choosing a pure tirtha-like place for japa, meditation, and Linga-puja. Indirectly, it aligns with Pashupata discipline by cultivating inner calm through outer purity, reducing pasha (bondage) born of agitation.