अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
पूजयेन्मां सदा भक्त्या मया सार्धं हि मोदते श्रीशैले संत्यजेद् देहं ब्राह्मणो दग्धकिल्बिषः
pūjayenmāṃ sadā bhaktyā mayā sārdhaṃ hi modate śrīśaile saṃtyajed dehaṃ brāhmaṇo dagdhakilbiṣaḥ
Sesiapa yang menyembah-Ku sentiasa dengan bhakti, sungguh bergembira bersama-Ku. Dan seorang brāhmaṇa yang melepaskan jasad di Śrīśaila—dosa-dosanya telah terbakar lenyap—akan mencapai keadaan yang diberkati itu.
Suta Goswami (narrating Śiva’s kṣetra-māhātmya to the sages at Naimiṣāraṇya)
It states that sustained Śiva-pūjā performed with bhakti yields direct communion—“rejoicing with Śiva”—and that worship connected to the Śrīśaila kṣetra burns karmic faults (kilbiṣa), supporting liberation-oriented Linga worship.
Śiva is presented as Pati, the Lord who grants intimate proximity and bliss to the pashu (individual soul) when devotion removes pāśa (bondage); union is expressed as sharing in Śiva’s own joy rather than merely receiving worldly boons.
Regular Śiva-pūjā with unwavering bhakti is emphasized; the verse also highlights kṣetra-sevā (holy-site observance at Śrīśaila), where devotion and sacred geography together function as a purifier that burns demerit.