Shloka 10

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

मन्दराद्रिप्रतीकाशैर् विमानैर्विश्वतोमुखैः अप्सरोगणसंकीर्णैर् देवदानवदुर्लभैः

Transliteration

mandarādripratīkāśair vimānairviśvatomukhaiḥ apsarogaṇasaṃkīrṇair devadānavadurlabhaiḥ

Translation

بمراكب سماوية (فيمانا) تشبه جبل مَنْدَرا، متجهةً إلى جميع الجهات، مكتظّةً بجماعات الأبساراس—مراكب عجيبة يعسر نيلها حتى على الآلهة والدانَفَة—(خرجوا في صفٍّ متلألئ).

Word by Word

• मन्दर-अद्रि-प्रतीकाशैः: resembling Mount Mandara

• विमानैः: with vimānas (celestial chariots)

• विश्वतः-मुखैः: facing all directions, many-fronted

• अप्सरो-गण-संकीर्णैः: crowded with groups of apsarās

• देव-दानव-दुर्लभैः: difficult to obtain even for devas and dānavas

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Apsaras
• Devas
• Danavas
• Mandara (Mount Mandara)

FAQs

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

It magnifies the transcendence of Pati (Shiva): even the finest celestial splendors are secondary to devotion toward the Linga, reminding the worshipper that true access is through bhakti and right worship, not mere heavenly status.

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

By portraying incomparable, all-directional (viśvatomukha) divine magnificence, the verse supports Shiva-tattva as sarvavyāpin (all-pervading) and unsurpassed—Pati beyond the reach of ordinary devas and dānavas.

What ritualistic or Yogic practice is highlighted here?

Indirectly, it points to vairāgya within Pāśupata discipline: celestial enjoyments (apsarās, vimānas) are shown as alluring yet ultimately inferior to liberation through Shiva-bhakti and Linga-pūjā.