Shloka 30

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

Devanagari script

क्वचिदञ्जनचूर्णाभैः क्वचिद् विद्रुमसन्निभैः क्वचित्काञ्चनसंकाशैः पुष्पैर् आचितभूतलम्

Transliteration

kvacidañjanacūrṇābhaiḥ kvacid vidrumasannibhaiḥ kvacitkāñcanasaṃkāśaiḥ puṣpair ācitabhūtalam

Translation

சில இடங்களில் அஞ்சனத் தூள்போல், சில இடங்களில் வித்ருமம் (பவளம்) போல், இன்னும் சில இடங்களில் பொன்னொளிபோல் பிரகாசிக்கும் மலர்களால் தரை முழுதும் மூடப்பட்டது।

Word by Word

• kvacit: in some places

• añjana: collyrium/black pigment

• cūrṇa: powder

• ābhaiḥ: resembling/with the appearance of

• kvacit: elsewhere

• vidruma: coral

• sannibhaiḥ: similar to/resembling

• kvacit: in other places

• kāñcana: gold

• saṃkāśaiḥ: having the splendor/appearance of

• puṣpaiḥ: with flowers

• ācita: covered/strewn

• bhūtalam: the surface of the earth/ground

Speaker

Suta Goswami (narrating the sacred setting for Shiva-worship to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It emphasizes the sanctification of the puja-bhumi (ritual ground): beautifying and purifying the space with auspicious flowers is an outer act that supports inner reverence toward Pati (Shiva) during Linga-puja.

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

By portraying the earth transformed into a radiant, orderly sacred field, the verse indirectly reflects Shiva-tattva as the principle that turns ordinary prakriti into a consecrated realm when approached with bhakti and proper vidhi—guiding the pashu (soul) away from pasha (bondage) through disciplined worship.

What ritualistic or Yogic practice is highlighted here?

Puja-vidhi focused on alankara (adornment) and mandala-like preparation of the worship area; such sattvika ordering of the environment functions as a supportive limb for mantra-japa, dhyana, and Pashupata-oriented inner steadiness.