Shloka 1
Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship
इति श्रीलिङ्गमहापुराणे पूर्वभागे भुवनविन्यासोद्देशस्थानवर्णनं नाम पञ्चाशत्तमो ऽध्यायः सूत उवाच देवकूटे गिरौ मध्ये महाकूटे सुशोभने हेमवैडूर्यमाणिक्यनीलगोमेदकान्तिभिः
iti śrīliṅgamahāpurāṇe pūrvabhāge bhuvanavinyāsoddeśasthānavarṇanaṃ nāma pañcāśattamo 'dhyāyaḥ sūta uvāca devakūṭe girau madhye mahākūṭe suśobhane hemavaiḍūryamāṇikyanīlagomedakāntibhiḥ
Thus, in the Śrī Liṅga Mahāpurāṇa, in the Pūrvabhāga, begins the fiftieth chapter called “Description of the indicated locations in the arrangement of the worlds.” Sūta said: On the mountain Devakūṭa, in the midst of the splendid Mahākūṭa, it shone with the radiance of gold, beryl, ruby, sapphire, and gomeda gems.
Suta (Suta Goswami)
FAQs
It sets the cosmological and sacred-geographical frame in which Liṅga worship is situated—showing that the Śiva-centered sacred space is not merely local but mapped onto the ordered structure of the worlds (bhuvana-vinyāsa).
By portraying a radiant, jewel-like sacred locus, the verse points to Śiva-tattva as the luminous Pati—self-revealing consciousness whose presence sanctifies and orders the cosmos, even when the narrative is describing “place” rather than doctrine.
No explicit pūjā-vidhi or Pāśupata-yoga technique is stated in this line; it functions as a dhāma/kshetra-style description that typically supports later practices such as tīrtha-oriented worship, mental visualization (dhyāna) of sacred space, and Liṅga installation context.