Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship
झर्झरैः शङ्खपटहैर् भेरीडिण्डिमगोमुखैः ललितावसितोद्गीतैर् वृत्तवल्गितगर्जितैः
jharjharaiḥ śaṅkhapaṭahair bherīḍiṇḍimagomukhaiḥ lalitāvasitodgītair vṛttavalgitagarjitaiḥ
Dengan gendang jharjhara, sangkakala, gendang paṭaha, bhērī, ḍiṇḍima dan tanduk gomukha—bersama nyanyian yang naik lalu turun lembut dalam irama yang indah, serta lompatan berirama dan sorak gemuruh—terangkatlah gegap gempita suci untuk memuliakan Pati, yang melonggarkan ikatan pāśa bagi jiwa-jiwa paśu yang terbelenggu.
Suta Goswami (narrating to the sages of Naimisharanya)
It highlights utsava (sacred celebration) as a form of upacāra to the Liṅga—offering nāda (auspicious sound) through conch, drums, horns, and song as devotional service to Śiva.
By portraying all sound and rhythm converging in worship, the verse implies Śiva as Pati—the Lord who receives and sanctifies nāda, and who is capable of dissolving pāśa (bondage) for the paśu (individual soul).
Ritually, it points to temple/processional worship with vādyas (instruments) and gīta (hymns); yogically, it echoes attention to nāda (inner sound) as supportive to devotion and steadiness in Pāśupata-oriented practice.