Shloka 31
Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship
प्रतिद्वीपे मुनिश्रेष्ठाः पर्वतेषु वनेषु च नदीनदतटाकानां तीरेष्वर्णवसंधिषु
pratidvīpe muniśreṣṭhāḥ parvateṣu vaneṣu ca nadīnadataṭākānāṃ tīreṣvarṇavasaṃdhiṣu
On every dvīpa, O best of sages, the foremost munis dwell—on mountains and in forests, on the banks of rivers, streams, and lakes, and at the meeting-places of the ocean—establishing sacred seats to guide the Paśu (bound soul) toward the Pati, Śiva.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It maps the natural tirtha-landscape where Śaiva sages establish sanctity—riverbanks, forests, mountains, and ocean-junctions—settings traditionally suited for Linga-pratiṣṭhā, japa, and tapas that turn the mind from Pāśa (bondage) toward Pati (Śiva).
By highlighting the sages’ pervasive presence across all lands, it implies Śiva-tattva as all-pervading and approachable through purified places and disciplined practice—Śiva as Pati who can be realized wherever dharma and sādhana are established.
It points to tapas and tirtha-based sādhana—living in forests and by waters for japa, dhyāna, and Śaiva observances—an atmosphere aligned with Pāśupata-oriented restraint, worship, and inner purification.