Shloka 22

Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship

Devanagari script

यत्र मन्दाकिनी नाम नलिनी विपुलोदका सुवर्णमणिसोपाना कुबेरशिखरे शुभे

Transliteration

yatra mandākinī nāma nalinī vipulodakā suvarṇamaṇisopānā kuberaśikhare śubhe

Translation

هناك، على القمّة المباركة لكوبيرا، تقع البحيرة المملوءة باللوتس وتُدعى ماندَاكيني، غزيرة المياه واسعة الامتداد. وقد صيغت ضفافها بدرجاتٍ من ذهبٍ وجواهر، فهي تيرثا مطهِّرة تليق بعبادة پَتي، الرب شِيفا.

Word by Word

• yatra: where

• mandākinī nāma: named Mandākinī

• nalinī: lotus-lake / lake with lotuses

• vipula-udakā: having abundant waters

• suvarṇa: gold

• maṇi: jewels

• sopānā: with steps / stairways (ghāṭs)

• kubera-śikhare: on Kubera’s peak

• śubhe: auspicious, благотворный

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kubera
• Mandakini

FAQs

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

It establishes a tīrtha-setting—Mandākinī at Kubera’s peak—as an especially pure locus for Linga-pūjā, where external sanctity supports inner purification of the pashu (soul) approaching Pati (Śiva).

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

By depicting an auspicious, jewel-like tīrtha, the verse points to Śiva as Pati—the transcendent purifier—whose presence is mirrored by extraordinary purity and abundance in sacred space.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā and स्नान (ritual bathing) as preparatory discipline for Linga-pūjā—supporting Pāśupata-oriented purification that loosens pāśa (bondage) through śauca and devotion.