Shloka 27

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

Devanagari script

द्विजाः कनकनन्दायास् तीरे वै प्राचि दक्षिणे वनं द्विजसहस्राढ्यं मृगपक्षिसमाकुलम्

Transliteration

dvijāḥ kanakanandāyās tīre vai prāci dakṣiṇe vanaṃ dvijasahasrāḍhyaṃ mṛgapakṣisamākulam

Translation

Wahai para dvija, di tebing selatan Sungai Kanakanandā, ke arah timur, terbentang sebuah rimba—dipenuhi ribuan brāhmaṇa serta riuh dengan rusa dan burung—layak menjadi medan suci bagi kehadiran Śiva dan pematangan paśu (jiwa) menuju Pati.

Word by Word

• द्विजाः: O twice-born (brāhmaṇas/sages)

• कनकनन्दायाः: of the (river) Kanakanandā

• तीरे: on the bank

• वै: indeed

• प्राच्याम्: in the east/eastward

• दक्षिणे: on the southern (side/bank)

• वनम्: forest

• द्विजसहस्राढ्यम्: rich with thousands of brāhmaṇas

• मृगपक्षिसमाकुलम्: filled with deer and birds

Speaker

Suta Goswami

Characters & Entities

• Kanakananda River
• Dvijas (Brahmanas)

FAQs

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

It establishes a consecrated setting—riverbank, direction, and forest teeming with sages—indicating a fit kṣetra where Shiva’s liṅga-worship and tirtha-based sādhana can bear fruit.

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

By highlighting a pure, sattvic environment populated by dvijas and peaceful beings, it implies Shiva as Pati who becomes accessible in sanctified spaces, where the pashu’s impurities (pāśa) begin to loosen through dharma and worship.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā and kṣetra-śuddhi—approaching a sacred riverbank/forest for japa, tapas, and liṅga-pūjā, a typical preparatory frame for Pāśupata-oriented discipline.