Shloka 11

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

Devanagari script

अम्लानमालानिचितैर् नानावर्णैर् गृहोत्तमैः मण्डपैः सुविचित्रैस् तु स्फाटिकस्तम्भसंयुतैः

Transliteration

amlānamālānicitair nānāvarṇair gṛhottamaiḥ maṇḍapaiḥ suvicitrais tu sphāṭikastambhasaṃyutaiḥ

Translation

Dengan timbunan kalungan bunga yang tidak layu beraneka warna, serta rumah-rumah terbaik dan mandapa yang diukir halus, lengkap dengan tiang-tiang kristal—demikianlah tempat suci patut dihias untuk pemujaan Linga Pati, Tuhan yang melepaskan pashu daripada pasha.

Word by Word

• amlāna-mālā: unfading garlands

• nicitaiḥ: heaped/arranged in abundance

• nānā-varṇaiḥ: of many colors

• gṛha-uttamaiḥ: with excellent houses/mansions

• maṇḍapaiḥ: with pavilions/mandapas

• su-vicitraiḥ: very ornate/wondrously decorated

• tu: indeed/and

• sphāṭika-stambha: crystal pillars

• saṃyutaiḥ: endowed with/combined with

Speaker

Suta Goswami (narrating Shiva-puja/temple adornment instructions within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It emphasizes that Linga-puja includes sanctifying and beautifying the worship-space—unfading garlands, colorful adornments, and well-made mandapas—so the devotee approaches Shiva (Pati) with purity, order, and reverence.

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

By centering worship on the Linga within a consecrated, luminous setting (crystal-pillared mandapas), the verse points to Shiva as Pati—the transcendent Lord—whose presence is invoked through sacred form and disciplined devotion, leading the pashu toward release from pasha.

What ritualistic or Yogic practice is highlighted here?

A key puja-vidhi principle is highlighted: preparing the mandapa and shrine with auspicious, pure materials. This supports Pashupata-oriented discipline by steadying the senses and mind before mantra, offering, and contemplative worship of the Linga.