Shloka 32

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

कृत्वालयं हि कौबेरं राजतं रजतेन वै ईश्वरोमासमायुक्तं गणेशैश् च समन्ततः

Transliteration

kṛtvālayaṃ hi kauberaṃ rājataṃ rajatena vai īśvaromāsamāyuktaṃ gaṇeśaiś ca samantataḥ

Translation

Having fashioned a Kubera-like abode—an edifice of silver, wrought wholly of silver—they established it as the seat of Īśvara together with Umā, surrounded on every side by the Gaṇeśas, Śiva’s attendant hosts.

Word by Word

• कृत्वा (kṛtvā): having made, having constructed

• आलयम् (ālayaṃ): abode, dwelling, temple

• हि (hi): indeed, surely

• कौबेरम् (kauberam): belonging to Kubera, Kubera-like (rich, splendid)

• राजतम् (rājataṃ): made of silver

• रजतेन (rajatena): with silver, by means of silver

• वै (vai): indeed, verily

• ईश्वर-उमा-समायुक्तम् (īśvara-umā-samāyuktam): united with Īśvara (Shiva) and Umā (Shakti) together

• गणेशैः (gaṇeśaiḥ): by the gaṇas/gaṇa-lords, Shiva’s attendants

• च (ca): and

• समन्ततः (samantataḥ): on all sides, all around

Speaker

Suta Goswami (narrating the Purana to the sages; internal scene describing Shiva’s divine establishment)

Characters & Entities

• Shiva (Ishvara)
• Uma (Parvati/Shakti)
• Kubera
• Ganas (Shiva’s attendants)

FAQs

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

It frames consecrated space as an extension of Linga-upāsanā: a pure, resplendent abode is prepared so that Pati (Īśvara) with Śakti (Umā) may be ritually approached, with the gaṇas signifying protection and uninterrupted worship.

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

Śiva-tattva is shown as inseparable from Śakti—Īśvara is ‘Umā-samāyukta,’ indicating the fullness of Pati as conscious Lord united with His power, the source of grace that loosens paśa (bondage) for the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

The verse highlights prāsāda/ālaya-nirmāṇa and sanctification—preparing a worthy seat for Śiva-Śakti. In Pāśupata-oriented practice, such ordered sacred space supports steadiness of mind, protective boundaries (gaṇa symbolism), and focused devotion in pūjā.