अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
रंस्यते सो ऽपि पद्माक्षि क्षेत्रे ऽस्मिन्मुनिपुङ्गवः ब्रह्मा देवर्षिभिः सार्द्धं विष्णुर्वापि दिवाकरः
raṃsyate so 'pi padmākṣi kṣetre 'sminmunipuṅgavaḥ brahmā devarṣibhiḥ sārddhaṃ viṣṇurvāpi divākaraḥ
O may matang-loto, sa banal na kṣetra na ito, ang pinakadakila sa mga muni ay nagagalak din. Si Brahmā, kasama ang mga devarṣi, ay naglalaro sa lila rito; gayundin si Viṣṇu, at maging ang Araw (Divākara).
Suta Goswami (narrating the kshetra-mahatmya within the Linga Purana discourse)
It establishes the kṣetra as universally sanctified—so holy that even Brahmā, Viṣṇu, and Sūrya are described as taking delight there—implying that worship of the Liṅga in such a place yields heightened merit and quicker purification of pāśa (bondage).
By portraying a kṣetra where the highest cosmic powers gather, the verse implies the supremacy of the Śaiva sacred field—where Pati (Śiva) is the inner ground of all divine functions—so even other deities participate within His sphere of grace.
Kṣetra-sevā (service to a holy Śaiva place)—such as tīrtha-snāna, Liṅga-pūjā, and contemplative dwelling—supports Pāśupata-oriented purification, helping the paśu (soul) loosen pāśa through proximity to a Śiva-suffused sacred geography.