Shloka 11

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

Devanagari script

श्वेतोदरे मुनिश्रेष्ठाः सुपर्णस्य महात्मनः पिशाचके कुबेरस्य हरिकूटे हरेर्गृहम्

Transliteration

śvetodare muniśreṣṭhāḥ suparṇasya mahātmanaḥ piśācake kuberasya harikūṭe harergṛham

Translation

മുനിശ്രേഷ്ഠരേ, ശ്വേതോദരത്തിൽ മഹാത്മാവായ സുപർണൻ (ഗരുഡൻ)യുടെ പവിത്രാസനം ഉണ്ട്. പിശാചകത്തിൽ കുബേരന്റെ ഭവനം; ഹരികൂടത്തിൽ ഹരിയുടെ ഗൃഹം നിലകൊള്ളുന്നു.

Word by Word

• śvetodare: in Śvetodara (a sacred place/region)

• muniśreṣṭhāḥ: O best of sages

• suparṇasya: of Suparṇa (Garuḍa)

• mahātmanaḥ: of the great-souled one

• piśācake: in Piśācaka (a place/region)

• kuberasya: of Kubera

• harikūṭe: on/at Hari-kūṭa (Hari-peak)

• harer: of Hari (Viṣṇu)

• gṛham: house, abode, dwelling

Speaker

Suta

Characters & Entities

• Garuḍa (Suparṇa)
• Kubera
• Vishnu (Hari)

FAQs

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

It situates Linga-centered pilgrimage within a wider tirtha-map: by knowing the divine abodes, the devotee approaches sacred space with śraddhā, preparing the mind (pāśa-kṣaya) for Shiva-upāsanā and the recognition of Pati beyond all locations.

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

Indirectly, it presents a Purāṇic vision where multiple deities have abodes, yet Shaiva teaching frames them within a single sacred order—supporting the Siddhāntic view that Pati (Śiva) is the ultimate ground, while other divine forms function within His cosmic governance.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-darśana and smaraṇa (recollecting holy sites) are implied—pilgrimage, purification, and disciplined devotion that support Pāśupata-oriented steadiness of mind prior to formal Liṅga-pūjā.