Shloka 1
Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship
इति श्रीलिङ्गमहापुराणे पूर्वभागे भुवनविन्यासोद्देशस्थानवर्णनं नाम पञ्चाशत्तमो ऽध्यायः सूत उवाच देवकूटे गिरौ मध्ये महाकूटे सुशोभने हेमवैडूर्यमाणिक्यनीलगोमेदकान्तिभिः
iti śrīliṅgamahāpurāṇe pūrvabhāge bhuvanavinyāsoddeśasthānavarṇanaṃ nāma pañcāśattamo 'dhyāyaḥ sūta uvāca devakūṭe girau madhye mahākūṭe suśobhane hemavaiḍūryamāṇikyanīlagomedakāntibhiḥ
かくして『聖リンガ・マハープラーナ』前分において、「諸世界の配列における指示された場所の叙述」と名づける第五十章が始まる。スータは語った。—神峰デーヴァクータ（Devakūṭa）の山にて、麗しきマハークータ（Mahākūṭa）のただ中に、それは黄金、ヴァイドゥールヤ（緑柱石）、マーニキヤ（紅玉）、ニーラ（青玉）、ゴーメーダ（gomeda）の光彩により燦然と輝いていた。
Suta (Suta Goswami)
FAQs
It sets the cosmological and sacred-geographical frame in which Liṅga worship is situated—showing that the Śiva-centered sacred space is not merely local but mapped onto the ordered structure of the worlds (bhuvana-vinyāsa).
By portraying a radiant, jewel-like sacred locus, the verse points to Śiva-tattva as the luminous Pati—self-revealing consciousness whose presence sanctifies and orders the cosmos, even when the narrative is describing “place” rather than doctrine.
No explicit pūjā-vidhi or Pāśupata-yoga technique is stated in this line; it functions as a dhāma/kshetra-style description that typically supports later practices such as tīrtha-oriented worship, mental visualization (dhyāna) of sacred space, and Liṅga installation context.