Shloka 11
शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
सहस्रसूर्यप्रतिमं महान्तं सहस्रशः सर्वगुणैश् च भिन्नम् जगाम कैलासगिरिं महात्मा मेरुप्रभागे पुरमादिदेवः
sahasrasūryapratimaṃ mahāntaṃ sahasraśaḥ sarvaguṇaiś ca bhinnam jagāma kailāsagiriṃ mahātmā meruprabhāge puramādidevaḥ
The Primordial Deva, great-souled, went to Mount Kailāsa—to that vast city shining on the flank of Meru, radiant like a thousand suns and distinguished in countless ways by every excellence: the śivadhāma, the supreme sphere of auspiciousness beyond worldly measure.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It frames Śiva as Ādideva and locates his presence in the supreme, radiant realm (Kailāsa/Śiva-dhāma). In Linga worship, this supports the idea that the Linga is a portable axis of that same transcendental abode—inviting the devotee to shift from worldly (pāśa-bound) perception to Pati-centered contemplation.
Śiva is portrayed as the primordial, great-souled Lord whose splendor is beyond ordinary comparison—“like a thousand suns.” The ‘countless excellences’ indicate fullness (pūrṇatva): Śiva-tattva as the supreme Pati, distinct from the limited qualities of the bound pashu, yet graciously accessible through devotion and right vision.
A contemplative practice (dhyāna) is implied: visualizing Kailāsa/Śiva-dhāma and meditating on Śiva’s solar-like radiance. In Pāśupata-oriented sādhanā, such dhyāna supports loosening pāśa (bondage) by fixing the mind on Pati rather than on transient guṇas.