Shloka 28

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

गणेशायतनैर् दिव्यैः पद्मरागमयैस् तथा चन्दनैर्विविधाकारैः पुष्पोद्यानैश् च शोभनैः

Transliteration

gaṇeśāyatanair divyaiḥ padmarāgamayais tathā candanairvividhākāraiḥ puṣpodyānaiś ca śobhanaiḥ

Translation

Il était orné de sanctuaires divins de Gaṇeśa, façonnés de rubis ; de santal aux formes variées ; et de splendides jardins de fleurs—un agencement de bon augure qui soutient l’adoration de Śiva, écarte les obstacles et purifie le pāśa, le lien qui attache le paśu (l’âme) au saṃsāra.

Word by Word

• गणेशायतनैः: with shrines/abodes of Gaṇeśa

• दिव्यैः: divine, celestial

• पद्मरागमयैः: made of padmarāga (ruby)

• तथा: and also

• चन्दनैः: with sandalwood (objects/structures/anointments)

• विविधाकारैः: of various shapes/forms

• पुष्पोद्यानैः: with flower-gardens/groves

• च: and

• शोभनैः: beautiful, splendid, auspicious

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Ganesha
• Shiva

FAQs

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

It emphasizes that the sacred environment for Liṅga-pūjā is made auspicious through Gaṇeśa shrines, fragrant sandalwood, and flower-gardens—supports that remove impediments and steady the devotee’s mind for devotion to Pati (Śiva).

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

By highlighting auspicious preparations around worship, it implies Śiva-tattva as the supreme Pati who is approached through purity, beauty, and obstacle-free worship—outer order mirroring the inner purification of the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

Pūjā-vidhi preparation: establishing maṅgala supports (Gaṇeśa-āyatana), using candana (sandalwood) and puṣpa (flowers) to cultivate śuddhi and ekāgratā (one-pointedness), aligning with the Pāśupata emphasis on disciplined worship and mental steadiness.