अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
गणत्वं लभते दृष्ट्वा ह्य् अस्मिन्मोक्षो ह्यवाप्यते गाणपत्यं लभेद्यस्माद् यतः सा मुक्तिरुत्तमा
gaṇatvaṃ labhate dṛṣṭvā hy asminmokṣo hyavāpyate gāṇapatyaṃ labhedyasmād yataḥ sā muktiruttamā
Dengan memandang-Nya, seseorang memperoleh kedudukan sebagai Gaṇa; sesungguhnya mokṣa juga dicapai di sini. Oleh itu, seseorang meraih keadaan sebagai pengikut Gaṇapati, Tuhan para Gaṇa, kerana pembebasan itu adalah yang tertinggi.
Suta Goswami (narrating to the sages at Naimisharanya)
It links sacred vision (darśana) and devotion to Shiva’s divine retinue (Gaṇas) with mokṣa, implying that proximity to Shiva’s sphere—through worship and grace—dissolves pasha (bondage) for the paśu (soul).
Shiva is implied as Pati—the liberating Lord—whose grace elevates the paśu beyond ordinary identity into divine belonging (gaṇatva) and culminates in uttamā mukti (supreme liberation).
The key practice is darśana grounded in devotion—approaching the Lord’s presence (often through Liṅga-pūjā and attendant observances), which in Shaiva framing functions as a grace-bearing upāya leading toward liberation.