Shloka 17

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

Devanagari script

सन्त्यायतनमुख्यानि मर्यादापर्वतेष्वपि श्रीकण्ठाद्रिगुहावासी सर्वावासः सहोमया

Transliteration

santyāyatanamukhyāni maryādāparvateṣvapi śrīkaṇṭhādriguhāvāsī sarvāvāsaḥ sahomayā

Translation

Bahkan di pergunungan sempadan pun terdapat tempat-tempat suci yang utama. Di sana, dalam gua Gunung Śrīkaṇṭha, bersemayam Tuhan yang menjadi Kediaman segala-galanya—bersama Umā. Dengan demikian, Pati (Śiva) dinyatakan sebagai perlindungan batin bagi setiap paśu (jiwa terikat) dan bagi setiap singgasana suci.

Word by Word

• सन्ति: there are/exist

• आयतन-मुख्यानि: principal sanctuaries/foremost sacred abodes

• मर्यादा-पर्वतेषु: on the boundary mountains/limit-mountains

• अपि: also/even

• श्रीकण्ठ-अद्रि: Śrīkaṇṭha mountain

• गुहा-वासी: cave-dweller/one who resides in a cave

• सर्व-आवासः: the abode of all/universal refuge

• सह: together with

• उमया: with Umā (Pārvatī).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Uma
• Parvati

FAQs

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

It frames Shiva as Sarvāvāsa—the universal refuge—so pilgrimage and Linga-puja are not mere geography; they are ways of approaching the Pati who pervades and sanctifies all āyatanas (holy seats).

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

Shiva is presented as the indwelling Abode of all, yet also freely manifest in a particular kshetra (Śrīkaṇṭha cave), showing the Siddhānta balance of transcendence and gracious immanence toward the pashu.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights kshetra-sevana (reverent pilgrimage and worship at Shiva’s abodes); such tirtha-oriented puja supports Pashupata discipline by turning the mind toward the Pati with Umā as inseparable Shakti.