Shloka 26

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

हेमरत्नचिते दिव्ये मनसा च विनिर्मिते दुष्प्राप्ये दुर्जनैः पुण्यैः सनकाद्यैरगोचरे

Transliteration

hemaratnacite divye manasā ca vinirmite duṣprāpye durjanaiḥ puṇyaiḥ sanakādyairagocare

Translation

Alam ilahi itu—beralas emas dan permata, terbina oleh minda yang suci semata-mata—tidak dapat dicapai oleh orang durjana; hanya yang berpunya kebajikan dapat mendekatinya, dan bahkan para resi seperti Sanaka dan yang lain pun di luar jangkauannya.

Word by Word

• hema: gold

• ratna: gems/jewels

• cite: heaped/paved/arranged

• divye: divine, celestial

• manasā: by the mind

• ca: and

• vinirmite: perfectly fashioned/created

• duṣprāpye: difficult to obtain/attain

• durjanaiḥ: by evil-minded people/wicked

• puṇyaiḥ: by the virtuous/meritorious

• sanaka-ādyaiḥ: by Sanaka and others (mind-born sages)

• agocare: beyond reach/not an object of perception

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Sanaka

FAQs

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

It frames Shiva’s highest domain as accessible not by mere status or intellect but by purity and merit—supporting Linga-puja as a discipline that refines the pashu (soul) and loosens pasha (bondage) so it may approach Pati (Shiva).

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

By calling the realm “agocara” (beyond perception) and “manasā vinirmita” (mind-fashioned), it indicates Shiva-tattva as transcendent to the senses and yet realized through inner purification—Shiva is not grasped as an object, but known through yogic awakening and grace.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on inner discipline: Pashupata-oriented purification (puṇya, śauca, dhyāna) and meditative realization, implying that external rites gain power when joined to inward yoga and ethical transformation.