अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
रामेश्वरं च परमं विष्णुना यत्प्रतिष्ठितम् दक्षिणद्वारपार्श्वे तु कुण्डलेश्वरमीश्वरम्
rāmeśvaraṃ ca paramaṃ viṣṇunā yatpratiṣṭhitam dakṣiṇadvārapārśve tu kuṇḍaleśvaramīśvaram
Naroon ang kataas-taasang Rāmeśvara na itinatag ni Viṣṇu. At sa tabi ng timog na tarangkahan ay ang Panginoong tinatawag na Kuṇḍaleśvara, ang makapangyarihang Īśvara. Sa mga pagtatalaga na ito, nahahayag ang Pati—si Śiva—upang itaas ang paśu at magbigay ng paglaya mula sa pāśa sa pamamagitan ng liṅga-darśana at pagsamba.
Suta Goswami (narrating the Linga locations and their mahatmya to the Sages of Naimisharanya)
It identifies specific, named Lingas and emphasizes their legitimacy through pratiṣṭhā (consecration), showing that sacred installation and darśana of the Linga are direct means for the bound soul (paśu) to approach Śiva (Pati).
Śiva is indicated as the supreme Īśvara who becomes accessible through concrete, consecrated forms (named Lingas like Rāmeśvara and Kuṇḍaleśvara), revealing Pati as both transcendent (parama) and immanent in worship.
Pratiṣṭhā and Linga-pūjā are implied—visiting the shrine (especially gateway-located Lingas), performing reverential worship, and receiving darśana as a practical discipline that supports Pāśupata-oriented purification from pāśa.