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
大いなる魂をもつ原初の神は、カイラーサ山へと赴き、メール山の側面に輝く広大な都へ向かった。そこは千の太陽のごとく光り、あらゆる徳により無数に荘厳された—世の尺度を超える吉祥の至境、シヴァダーマである。
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.