Shloka 13

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

हेमसोपानसंयुक्तैर् हेमसैकतराशिभिः नीलोत्पलैश्चोत्पलैश् च हैमैश्चापि सुगन्धिभिः

Transliteration

hemasopānasaṃyuktair hemasaikatarāśibhiḥ nīlotpalaiścotpalaiś ca haimaiścāpi sugandhibhiḥ

Translation

مُزَيَّناً بسلالم من ذهب، وبأكوامٍ من رملٍ ذهبي، وباللوتس الأزرق وسائر اللوتس، وبأزهارٍ ذهبيةٍ عطرة—كان ذلك الموضع المقدّس يلمع بهاءً في حضرة السيّد.

Word by Word

• hema: gold

• sopāna: stairway/steps

• saṃyuktaiḥ: furnished/connected with

• hema-saikatā: golden sand

• rāśibhiḥ: heaps/mounds

• nīlotpala: blue lotus

• utpala: lotus

• haimaiḥ: made of gold/golden

• api: also

• sugandhibhiḥ: fragrant, sweet-smelling (flowers/objects)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It emphasizes śuddhi and maṅgala-upacāra—purity and auspicious offerings—by describing a sanctified, radiant setting fit for honoring Pati (Shiva) through Linga-pūjā.

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

By portraying the Lord’s sphere as radiant, fragrant, and lotus-filled, it points to Shiva as Pati whose presence transforms the field of worship into a luminous, sattva-dominant sacred reality.

What ritualistic or Yogic practice is highlighted here?

Pūjā-vidhi through alankāra (ornamental preparation): adorning the worship-space with flowers, fragrance, and auspicious materials—supporting one-pointed devotion that aids the Pashu in loosening pāśa (bondage).