अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
संसृष्टैः क्वचिदुपलिप्तकीर्णपुष्पैर् आवासैः परिवृतपादपं मुनीनाम् आ मूलात् फलनिचितैः क्वचिद्विशालैर् उत्तुङ्गैः पनसमहीरुहैरुपेतम्
saṃsṛṣṭaiḥ kvacidupaliptakīrṇapuṣpair āvāsaiḥ parivṛtapādapaṃ munīnām ā mūlāt phalanicitaiḥ kvacidviśālair uttuṅgaiḥ panasamahīruhairupetam
Sa ilang dako, ang mga tirahan ng mga muni ay magkakalapit na itinayo, pinahiran at binudburan ng mga bulaklak; ang ashram ay napaliligiran ng mga punò. Sa iba namang dako, ito’y pinalamutian ng matatayog at malalapad na punong langka, hitik sa bunton-bunton ng bunga mula sa pinakaugat paitaas—isang mapalad na kakahuyan na angkop sa tahimik na disiplina ng Pāśupata yoga at sa pagsamba kay Śiva.
Suta Goswami (narrating to the sages of Naimisharanya)
It establishes the purity and auspiciousness of the āśrama—flower-strewn, orderly, and fruit-abundant—an ideal outer environment supporting inner Śiva-bhakti and disciplined Linga-pūjā.
By depicting a serene, sattvic grove that naturally supports tapas and worship, it implies Śiva as Pati—the consciousness that is approached through purification, restraint, and a sanctified space where pasha (bondage) quiets for the pashu (soul).
The verse foregrounds the āśrama setting required for tapas, japa, and worship—supporting a Pāśupata-oriented discipline where external cleanliness and sacred order aid internal concentration on Śiva.