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Shloka 28

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

तत्रापि सगणः साम्बः क्रीडते ऽद्रिसमे गृहे नन्दायाः पश्चिमे तीरे किंचिद् वै दक्षिणाश्रिते

tatrāpi sagaṇaḥ sāmbaḥ krīḍate 'drisame gṛhe nandāyāḥ paścime tīre kiṃcid vai dakṣiṇāśrite

Dort auch spielt Sāmba zusammen mit seinen Gaṇas in einem berggleichen Palast, am Westufer des Flusses Nandā, ein wenig südlich gelegen. In dieser heiligen Nähe wird die Gegenwart des Herrn durch seine Gefolgschaft erahnt, die den paśu durch geweihten Ort und göttliche Līlā auf den Pfad des Pati hinzieht.

तत्रापिthere also
तत्रापि:
सगणःaccompanied by (his) gaṇas/attendants
सगणः:
साम्बःSāmba (name/title associated with the Lord’s presence, ‘with Ambā/Śakti’)
साम्बः:
क्रीडतेplays, sports
क्रीडते:
अद्रिसमेlike a mountain, mountain-like
अद्रिसमे:
गृहेin a house/mansion
गृहे:
नन्दायाःof (the river) Nandā
नन्दायाः:
पश्चिमेon the western
पश्चिमे:
तीरेbank/shore
तीरे:
किंचित्somewhat, a little
किंचित्:
वैindeed
वै:
दक्षिणाश्रितेlocated toward the south/southern side
दक्षिणाश्रिते:

Suta Goswami

S
Sāmba
G
Ganas
N
Nandā

FAQs

By locating the divine retinue at a specific tirtha (the western bank of Nandā), the verse frames place as a support for devotion—where paśu approaches Pati through pilgrimage, remembrance, and worship that culminates in Linga-oriented bhakti.

Shiva-tattva is suggested indirectly: the Lord’s presence is experienced through his gaṇas and sacred abodes, indicating immanence—Pati pervades sanctified space and draws beings beyond pasha through divine līlā (kṛīḍā).

The verse primarily highlights tirtha-sevā (reverent approach to holy places). Practically, it supports pilgrimage-based puja—bathing, japa, and Linga-archana at riversides—rather than a specific Pāśupata yogic technique in this line.