Shloka 10

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

गोपुरैर्विविधाकारैर् हेमरत्नविभूषितैः तोरणैर् हेमचित्रैस्तु मणिकॢप्तैः पथि स्थितैः

Transliteration

gopurairvividhākārair hemaratnavibhūṣitaiḥ toraṇair hemacitraistu maṇikḷptaiḥ pathi sthitaiḥ

Translation

وعلى امتداد الطريق قامت بوّاباتٌ وغوبوراتٌ شاهقةٌ شتّى الأشكال، مزدانةٌ بالذهب والجواهر؛ ومعها أقواسُ الطقوس (تورَنا) متلألئةٌ بزخارف ذهبية ومرصَّعةٌ بالأحجار الكريمة، تُعلِن الدربَ مدخلاً مباركاً إلى حضرة بَتِي، السيّد.

Word by Word

• गोपुरैः: with gopuras/towered gateways

• विविधाकारैः: of many forms/designs

• हेमरत्नविभूषितैः: adorned with gold and jewels

• तोरणैः: with ceremonial arches/toranas

• हेमचित्रैः: decorated with golden designs/ornamentation

• तु: and/indeed

• मणिकॢप्तैः: fashioned/inlaid with gems

• पथि: on the path/road

• स्थितैः: standing/placed

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It emphasizes that the devotee’s approach to the Linga is itself a sanctified rite—beautifying the path with gopuras and toranas creates an auspicious field that supports devotion and prepares the pashu (soul) to turn toward Pati (Shiva).

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is implied as the supreme center of auspiciousness: the entire environment is ordered to lead toward Him, showing Pati as the goal that draws beings out of pasha (bondage) through sacred orientation and reverence.

What ritualistic or Yogic practice is highlighted here?

It highlights puja-vidhi through external purification—creating a consecrated approach (mārga-śuddhi) to the shrine—which complements inner discipline in Pashupata-oriented practice by steadying attention on the Lord.