Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्
तत्र जाम्बूनदं नाम कनकं देवभूषणम् इन्द्रगोपप्रतीकाशं जायते भास्वरं तु तत्
tatra jāmbūnadaṃ nāma kanakaṃ devabhūṣaṇam indragopapratīkāśaṃ jāyate bhāsvaraṃ tu tat
هناك ينشأ ذهبٌ يُسمّى «جامبونادا»—يليق بحُليّ الآلهة—متلألئًا بضياءٍ باهر، ذو لونٍ كحشرة الإندراگوبا. وفي الرؤية الشيفية، تُعدّ هذه المادة المتألّقة جزءًا من التجلّي المنظّم (سْرِشْتي) الذي يسنده پَتي (شيفا)، وتغدو مُقدَّسة حين تُقدَّم في عبادة شيفا.
Suta Goswami (narrating to the sages of Naimisharanya)
It identifies Jāmbūnada gold as a supremely auspicious dravya—worthy of the Devas—implying its suitability for Śiva’s ornaments, offerings, and temple endowments, where material brilliance is redirected toward devotion to Pati.
While not naming Śiva directly, it reflects a Shaiva cosmology where radiant, well-ordered manifestations (like bhāsvara gold) arise within creation sustained by Pati; their highest meaning is realized when offered back to Śiva, loosening Pāśa (bondage) for the Paśu (soul).
A puja-oriented takeaway: choosing pure, auspicious substances (like gold) for Śiva-arcana and dāna. Yogically, it supports the Pāśupata ethic of converting attachment to objects into dedicated offering, reducing bondage through consecrated action.