अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
पूजयेन्मां सदा भक्त्या मया सार्धं हि मोदते श्रीशैले संत्यजेद् देहं ब्राह्मणो दग्धकिल्बिषः
pūjayenmāṃ sadā bhaktyā mayā sārdhaṃ hi modate śrīśaile saṃtyajed dehaṃ brāhmaṇo dagdhakilbiṣaḥ
جو مجھے ہمیشہ بھکتی سے پوجتا ہے وہ یقیناً میرے ساتھ ہی مسرور رہتا ہے۔ اور جو برہمن شری شیل میں دےہ چھوڑتا ہے، اس کے گناہ جل کر راکھ ہو جاتے ہیں اور وہ برکت والے پرم پد کو پاتا ہے۔
Suta Goswami (narrating Śiva’s kṣetra-māhātmya to the sages at Naimiṣāraṇya)
It states that sustained Śiva-pūjā performed with bhakti yields direct communion—“rejoicing with Śiva”—and that worship connected to the Śrīśaila kṣetra burns karmic faults (kilbiṣa), supporting liberation-oriented Linga worship.
Śiva is presented as Pati, the Lord who grants intimate proximity and bliss to the pashu (individual soul) when devotion removes pāśa (bondage); union is expressed as sharing in Śiva’s own joy rather than merely receiving worldly boons.
Regular Śiva-pūjā with unwavering bhakti is emphasized; the verse also highlights kṣetra-sevā (holy-site observance at Śrīśaila), where devotion and sacred geography together function as a purifier that burns demerit.