Shloka 14

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

Devanagari script

क्वचित् प्रफुल्लाम्बुजरेणुभूषितैर् विहङ्गमैश् चानुकलप्रणादिभिः विनादितं सारसचक्रवाकैः प्रमत्तदात्यूहवरैश् च सर्वतः

Transliteration

kvacit praphullāmbujareṇubhūṣitair vihaṅgamaiś cānukalapraṇādibhiḥ vināditaṃ sārasacakravākaiḥ pramattadātyūhavaraiś ca sarvataḥ

Translation

Di beberapa tempat, kawasan itu dihiasi debu serbuk sari teratai yang mekar penuh, dan bergema dengan kicau burung yang manis serta berirama. Di segenap penjuru terdengar seruan burung sarasa dan cakravāka, bersama burung dātyūha yang unggul dan riang. Lanskap bunyi yang disucikan ini menenangkan paśu (jiwa individu) dan memalingkan minda ke dalam menuju Pati, Śiva.

Word by Word

• क्वचित्: in some places

• प्रफुल्ल: fully blossomed

• अम्बुज: lotus

• रेणु: pollen-dust

• भूषितैः: adorned with

• विहङ्गमैः: by birds

• च: and

• अनुकल: in rhythm/keeping time

• प्रणादिभिः: with calls/sounds

• विनादितम्: made resonant, filled with sound

• सारस: sarasa crane

• चक्रवाकैः: by cakravāka birds

• प्रमत्त: delighted, intoxicated with joy

• दात्यूह: a water-bird (dātyūha)

• वरैः: excellent, best

• च: and

• सर्वतः: on all sides, everywhere

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

The verse frames an ideal tīrtha-like setting—pure waters, lotuses, and auspicious natural sounds—that calms the senses and prepares the devotee for focused Liṅga-pūjā, where the pashu turns from pasha-bound distraction toward Pati, Śiva.

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

Śiva-tattva is implied as the still center that such purity and harmony reveal: when the environment becomes sattvic and resonant with order, the mind naturally inclines toward the transcendent Pati who is beyond noise, yet reflected through sacred harmony.

What ritualistic or Yogic practice is highlighted here?

It most directly supports dhyāna and japa as preparatory limbs for Pashupata-oriented devotion—choosing a pure, serene place (deśa-śuddhi) to stabilize attention before Liṅga-arcana or contemplative absorption.