Shloka 25

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

Devanagari script

देवदानवगन्धर्वैर् यक्षराक्षसकिन्नरैः उपस्पृष्टजला पुण्या नदी मन्दाकिनी शुभा

Transliteration

devadānavagandharvair yakṣarākṣasakinnaraiḥ upaspṛṣṭajalā puṇyā nadī mandākinī śubhā

Translation

দেব, দানব, গন্ধর্ব, যক্ষ, রাক্ষস ও কিন্নরদের স্পর্শে পবিত্র জলধারা-সমৃদ্ধ শুভ ও পূণ্যদায়িনী মন্দাকিনী নদী; সে পতি শিবের ভক্তিতে পাশবদ্ধ পশুকে মুক্তির পথে শুদ্ধ করে।

Word by Word

• देव (deva): god

• दानव (dānava): titan/demon clan

• गन्धर्व (gandharva): celestial musician

• यक्ष (yakṣa): nature-spirit/guardian being

• राक्षस (rākṣasa): demon/ogre

• किन्नर (kinnara): celestial being (half-human)

• उपस्पृष्ट (upaspṛṣṭa): touched/come into contact with

• जल (jala): water

• पुण्य (puṇya): holy/merit-giving

• नदी (nadī): river

• मन्दाकिनी (mandākinī): the Mandakini river

• शुभ (śubha): auspicious

Speaker

Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)

Characters & Entities

• Devas
• Danavas
• Gandharvas
• Yakshas
• Rakshasas
• Kinnaras
• Mandakini

FAQs

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

It establishes Mandākinī as a śuddhi-tīrtha (purifying sacred water) suitable for Śiva-pūjā—water sanctified by many orders of beings is deemed especially fit for abhiṣeka and ritual purification.

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

By highlighting a universally revered tīrtha, it implies Śiva’s Pati-status: all beings—celestial, terrestrial, and even fearsome classes—converge upon what supports devotion to Him, indicating His transcendence over all categories.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snāna and pūjā-upacāra (ritual use of sacred water) are implied—using sanctified water for inner and outer purification as a support for Pāśupata-oriented discipline and Śiva-bhakti.