Shloka 10

Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship

Devanagari script

सिंहासनैर्मणिमयैः शुभास्तरणसंयुतैः क्षितावितस्ततः सम्यक् शर्वेणाधिष्ठितैः शुभैः

Transliteration

siṃhāsanairmaṇimayaiḥ śubhāstaraṇasaṃyutaiḥ kṣitāvitastataḥ samyak śarveṇādhiṣṭhitaiḥ śubhaiḥ

Translation

Kemudian di atas tanah, tersusun rapi singgahsana-singa yang bertuah, diperbuat daripada permata dan dilengkapi hamparan suci—tempat duduk yang diberkati, dipersucikan oleh Śarva (Śiva) sendiri sebagai Yang bersemayam.

Word by Word

• siṃhāsanaiḥ: by lion-thrones

• maṇi-mayaiḥ: made of jewels/gems

• śubha-āstaraṇa-saṃyutaiḥ: furnished with auspicious coverings/beddings

• kṣitau: on the earth/on the ground

• vitastataḥ: spread out/arranged

• tataḥ: then/thereafter

• samyak: properly, duly

• śarveṇa: by Śarva (Śiva)

• adhiṣṭhitaiḥ: presided over/occupied/sanctified by presence

• śubhaiḥ: auspicious, sacred

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva (Śarva)

FAQs

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

It emphasizes that sacred space and proper arrangement (samyak) become truly auspicious when presided over by Pati—Śiva (Śarva); this mirrors linga-pūjā where the altar and seat are sanctified by His adhiṣṭhāna (indwelling presence).

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

Śiva is shown as Śarva, the Lord whose mere presiding presence consecrates and makes a setting śubha—indicating Pati-tattva as the sanctifier and sovereign of the ritual and cosmic order.

What ritualistic or Yogic practice is highlighted here?

It points to pūjā-vidhi principles: preparing an auspicious āsana (seat) with proper coverings and arrangement; yogically, it suggests establishing a consecrated locus where the practitioner (paśu) approaches Pati through ordered worship.