Shloka 26

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

Devanagari script

तस्याश्चोत्तरपार्श्वे तु भवस्यायतनं शुभम् वैडूर्यमणिसम्पन्नं तत्रास्ते शङ्करो ऽव्ययः

Transliteration

tasyāścottarapārśve tu bhavasyāyatanaṃ śubham vaiḍūryamaṇisampannaṃ tatrāste śaṅkaro 'vyayaḥ

Translation

وعلى جانبها الشمالي يقوم مَعبَدُ بهافا المبارك، مُزَيَّنًا بجواهر الفيدوريا (vaidūrya)؛ وهناك يقيم شانكرا غيرُ الفاني—هو «پَتي» (الربّ) الثابت الذي لا يتبدّل وإن قامت العوالم وانحلّت.

Word by Word

• तस्याः: of her/of that (place)

• च: and

• उत्तर-पार्श्वे: on the northern side

• तु: indeed

• भवस्य: of Bhava (Śiva)

• आयतनम्: abode/sanctuary/temple

• शुभम्: auspicious

• वैडूर्य-मणि: vaidūrya gem (cat’s-eye/beryl)

• सम्पन्नम्: endowed/adorned

• तत्र: there

• आस्ते: sits/dwells/abides

• शङ्करः: Śaṅkara (Śiva)

• अव्ययः: imperishable/unchanging

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Shankara
• Bhava

FAQs

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

It frames Shiva’s shrine as inherently auspicious and gem-adorned, reinforcing that Linga/Śiva worship is centered on approaching the Pati who sanctifies space and grants purity and upliftment to the pashu (bound soul).

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

By calling Śaṅkara “avyaya,” it points to Shiva as the imperishable reality—unchanged by creation and dissolution—distinct from mutable pasha (bondage) and the transforming states of the pashu.

What ritualistic or Yogic practice is highlighted here?

The verse supports shrine-based upāsanā: darśana and contemplation of Shiva as Avyaya—an inner Pāśupata-oriented meditation on the unchanging Lord while performing temple worship or pilgrimage observances.