Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship
उपेन्द्रप्रमुखैश्चान्यैः पूजितस्तत्र शंकरः विभक्तचारुशिखरं यत्र तच्छङ्खवर्चसम्
upendrapramukhaiścānyaiḥ pūjitastatra śaṃkaraḥ vibhaktacāruśikharaṃ yatra tacchaṅkhavarcasam
Di sana, Śaṅkara dipuja oleh Upendra dan para dewa yang lain. Di tempat suci itu bersinar gemilang Śaṅkha-varcas, bertanda puncak-puncak yang terpisah indah; di situlah para Deva memuliakan Pati—Tuhan yang meleraikan ikatan pāśa daripada paśu, jiwa-jiwa yang terbelenggu.
Suta Goswami (narrating to the sages of Naimisharanya)
It presents Deva-led worship (Upendra and others) as a model for Linga-pūjā: even the gods approach Śaṅkara as Pati, affirming that ritual honor at a śiva-tīrtha is a direct means to grace and purification.
Śaṅkara is shown as the supreme Pati—worthy of worship by all Devas—whose beneficence is linked with liberating bound beings by dissolving pāśa (bondage), consistent with a Shaiva Siddhānta framing of Lordship and grace.
The highlighted practice is Deva-style pūjā at a sacred Śaiva locus (tīrtha/kshetra), implying disciplined worship as a Pāśupata-oriented approach: reverence, sanctified place, and devotion directed to Śaṅkara for inner release.