अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
तुङ्गाग्रैर् नीलपुष्पस्तबकभरनतप्रांशुशाखैर् अशोकैर् दोलाप्रान्तान्तनीलश्रुतिसुखजनकैर् भासितान्तं मनोज्ञैः रात्रौ चन्द्रस्य भासा कुसुमिततिलकैरेकतां सम्प्रयातं छायासुप्तप्रबुद्धस्थितहरिणकुलालुप्तदूर्वाङ्कुराग्रम्
tuṅgāgrair nīlapuṣpastabakabharanataprāṃśuśākhair aśokair dolāprāntāntanīlaśrutisukhajanakair bhāsitāntaṃ manojñaiḥ rātrau candrasya bhāsā kusumitatilakairekatāṃ samprayātaṃ chāyāsuptaprabuddhasthitahariṇakulāluptadūrvāṅkurāgram
高耸的阿输迦树挺立其间,长枝因深蓝花簇之重而微微下垂,使那可爱之境光彩照人;秋千尽头传来幽深如蓝的嗡鸣,悦耳动心。夜里,它仿佛与月华融为一体,如同点缀着盛放的提拉卡圣印。树影之中,鹿群安睡,继而醒起伫立,竟不践踏度婆草嫩芽之尖。于此被净化的寂静里,心自然归向主宰帕提(湿婆)——以澄明的萨埵观修,解开众生(paśu)之缚索(pāśa)者。
Suta Goswami (narrating to the sages of Naimisharanya)
The verse sanctifies the worship-setting: a pure, undisturbed grove and moonlit stillness are portrayed as naturally turning the mind inward—supporting liṅga-upāsanā where the paśu approaches Pati through calmness, purity, and focused contemplation.
Though Shiva is not described directly, the scene functions as a tattva-indicator: Shiva-tattva is the still, luminous ground in which agitation subsides—like moonlight unifying the landscape—hinting at Pati as the serene Lord who dissolves pasha (bondage) through inner clarity.
It implies nocturnal dhyāna and sattvic temple-grove worship—an atmosphere suited to Pāśupata-oriented inwardness, where sense-restraint and tranquil attention support liṅga-pūjā and contemplation of Pati.