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

Dihiasi telaga-telaga yang sarat bunga teratai dan utpala, tempat suci itu senantiasa disemarakkan oleh rombongan Apsarā dan Gandharva.

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.