Shloka 31
अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
पुन्नागेषु द्विजशतविरुतं रक्ताशोकस्तबकभरनतम् रम्योपान्तक्लमहारभवनं फुल्लाब्जेषु भ्रमरविलसितम्
punnāgeṣu dvijaśatavirutaṃ raktāśokastabakabharanatam ramyopāntaklamahārabhavanaṃ phullābjeṣu bhramaravilasitam
Di kebun punnāga, kedengaran kicau ratusan burung; pokok aśoka merah tunduk kerana berat gugusan bunganya. Ia menjadi tempat rehat yang indah, penghapus lelah; dan di antara teratai yang mekar penuh, lebah-lebah bermain—suasana bertuah yang layak untuk merenungi Pati, Śiva, yang melonggarkan pāśa bagi paśu.
Suta Goswami
FAQs
It frames the tirtha as a purified, sattvic setting—birdsong, blossoms, and lotus-bees—supporting śuddhi (inner cleansing) and dhyāna before Linga-pūjā, so the paśu approaches Pati with reduced pasha (restlessness and fatigue).
By implying a “weariness-dispelling abode,” it points to Śiva as Pati who grants śānti and releases bondage; the serene, auspicious environment mirrors Shiva-tattva as the still center that quiets the paśu’s agitation.
A preparatory discipline: choosing a pure, quiet place for japa and dhyāna prior to pūjā—an environmental support for Pāśupata-oriented inwardness (reducing klama and vikshepa).