Shloka 29

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

Devanagari script

पुरं रुद्रपुरी नाम नानाप्रासादसंकुलम् तत्रापि शतधा कृत्वा ह्य् आत्मानं चाम्बया सह

Transliteration

puraṃ rudrapurī nāma nānāprāsādasaṃkulam tatrāpi śatadhā kṛtvā hy ātmānaṃ cāmbayā saha

Translation

Es gab eine Stadt namens Rudrapurī, erfüllt von vielen Palästen und Prunkbauten. Dort auch vervielfältigte der Herr—zusammen mit Ambā (Śakti)—seine eigene Gestalt hundertfach.

Word by Word

• puram: city

• rudrapurī nāma: named Rudrapurī

• nānā: various, many

• prāsāda: palaces, mansions

• saṃkulam: crowded, filled

• tatra api: there also

• śatadhā: into a hundred (forms/ways)

• kṛtvā: having made, having manifested

• hi: indeed

• ātmānam: Himself, His own Self

• ca: and

• ambayā saha: together with Ambā (Pārvatī/Śakti)

Speaker

Suta Goswami (narrating the Purāṇic account to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Ambā (Parvati/Shakti)

FAQs

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

It affirms Pati (Śiva) as sovereignly present in many loci at once—supporting the Purāṇic logic of multiple liṅga-installations where one Lord is worshiped through many consecrated forms without division of His supreme reality.

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

Śiva-tattva is shown as non-limited consciousness that can manifest innumerable forms while remaining one; His manifestation is inseparable from Ambā (Śakti), indicating that divine agency (kriyā-śakti) and lordship (pati-bhāva) operate together.

What ritualistic or Yogic practice is highlighted here?

The verse points to the principle behind liṅga-pūjā and temple worship: through consecration and disciplined devotion (a Pāśupata-oriented approach), the sādhaka approaches the one Pati as present in many sanctified embodiments.