Shloka 17

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

सन्त्यायतनमुख्यानि मर्यादापर्वतेष्वपि श्रीकण्ठाद्रिगुहावासी सर्वावासः सहोमया

Transliteration

santyāyatanamukhyāni maryādāparvateṣvapi śrīkaṇṭhādriguhāvāsī sarvāvāsaḥ sahomayā

Translation

Aun en las montañas de frontera existen los santuarios sagrados más eminentes. Allí, en la cueva del monte Śrīkaṇṭha, mora el Señor que es Morada de todo—junto con Umā—revelando a Pati (Śiva) como refugio interior de todo paśu (alma atada) y de todo asiento santo.

Word by Word

• सन्ति: there are/exist

• आयतन-मुख्यानि: principal sanctuaries/foremost sacred abodes

• मर्यादा-पर्वतेषु: on the boundary mountains/limit-mountains

• अपि: also/even

• श्रीकण्ठ-अद्रि: Śrīkaṇṭha mountain

• गुहा-वासी: cave-dweller/one who resides in a cave

• सर्व-आवासः: the abode of all/universal refuge

• सह: together with

• उमया: with Umā (Pārvatī).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Uma
• Parvati

FAQs

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

It frames Shiva as Sarvāvāsa—the universal refuge—so pilgrimage and Linga-puja are not mere geography; they are ways of approaching the Pati who pervades and sanctifies all āyatanas (holy seats).

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

Shiva is presented as the indwelling Abode of all, yet also freely manifest in a particular kshetra (Śrīkaṇṭha cave), showing the Siddhānta balance of transcendence and gracious immanence toward the pashu.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights kshetra-sevana (reverent pilgrimage and worship at Shiva’s abodes); such tirtha-oriented puja supports Pashupata discipline by turning the mind toward the Pati with Umā as inseparable Shakti.