Shloka 20

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

Devanagari script

क्वचिच्च दन्तक्षतचारुवीरुधं क्वचिल्लतालिङ्गितचारुवृक्षकम् /* क्वचिद्विलासालसगामिनीभिर् निषेवितं किंपुरुषाङ्गनाभिः

Transliteration

kvacicca dantakṣatacāruvīrudhaṃ kvacillatāliṅgitacāruvṛkṣakam /* kvacidvilāsālasagāminībhir niṣevitaṃ kiṃpuruṣāṅganābhiḥ

Translation

あるところでは美しい蔓に歯形の跡が見え、またあるところでは、麗しい樹々が絡みつく蔓に抱かれていた。さらに別のところでは、キンプリシャの乙女たちが戯れの身のこなしともの憂いの艶をもって行き交い、この地を楽しんでいた—それは世の魅惑がパシュ（魂）を縛る姿であり、やがて主（パティ）シヴァへと向き直るまでの相である。

Word by Word

• kvacit: in some places

• ca: and

• danta-kṣata: bitten/marked by teeth

• cāru: lovely, beautiful

• vīrudham: creeper, climbing plant

• kvacit: elsewhere

• latā: vine, creeper

• āliṅgita: embraced, entwined

• cāru: beautiful

• vṛkṣakam: little tree/trees

• kvacit: in another place

• vilāsa: playfulness, sportive grace

• alasa-gāminībhiḥ: by those who walk/move languidly

• niṣevitam: resorted to, enjoyed, frequented

• kiṃpuruṣa-aṅganābhiḥ: by the women/maidens of the Kiṃpuruṣas (a celestial class).

Speaker

Suta Goswami (narrating the Linga Purana account to the sages of Naimisharanya)

Characters & Entities

• Kiṃpuruṣas

FAQs

What is the importance of this verse in the context of Linga worship?

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.

How does this verse describe the nature of Shiva (Shiva-tattva)?

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.

What ritualistic or Yogic practice is highlighted here?

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.