Shloka 9

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

Devanagari script

हेमप्राकारसंयुक्तं मणितोरणमण्डितम् स्फाटिकैश् च विचित्रैश् च गोपुरैश् च समन्वितम्

Transliteration

hemaprākārasaṃyuktaṃ maṇitoraṇamaṇḍitam sphāṭikaiś ca vicitraiś ca gopuraiś ca samanvitam

Translation

It was encircled by golden ramparts, adorned with jeweled gateways, and furnished with wondrous crystal structures and lofty gopuras—an abode fit for Pati, the Lord who, through His auspicious Linga-presence, frees the bound pashu from pasha.

Word by Word

• हेम-प्राकार-संयुक्तम्: joined with/encircled by golden walls (ramparts)

• मणि-तोरण-मण्डितम्: decorated with jeweled arches/gateways

• स्फाटिकैः: with crystal (quartz) structures/ornaments

• च: and

• विचित्रैः: marvelous, variegated, wondrous

• च: and

• गोपुरैः: with temple-towers/gatehouses (gopuras)

• च: and

• समन्वितम्: endowed with, furnished with, accompanied by

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By portraying the Linga-abode as perfectly consecrated and resplendent, the verse signals that the kshetra is a manifest support (ālambana) for devotion—where puja to the Linga is believed to intensify grace (anugraha) and weaken pasha (bondage).

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

Shiva-tattva is implied as the supreme Pati whose presence sanctifies space itself: the extraordinary, purified architecture symbolizes His transcendent purity and His power to transform the pashu’s experience from boundness to auspiciousness.

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports Shiva-puja and kshetra-seva (service to the holy precinct)—preparing a purified environment for worship; yogically, it complements Pashupata discipline by emphasizing sacred space as an aid for steadiness of mind and devotion to Pati.