Shloka 4
Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship
नैकधातुशतैश्चित्रे विचित्रकुसुमाकुले नितम्बपुष्पसालम्बेन्-ऐकसत्त्वगणान्विते
naikadhātuśataiścitre vicitrakusumākule nitambapuṣpasālamben-aikasattvagaṇānvite
O lugar era variegado por centenas de espécies de minerais e minérios, apinhado de flores de cores maravilhosas; e grinaldas florais pendiam como drapejados que se alongam. E estava repleto de hostes de seres de um só intento—devotos da Única Realidade, o Senhor Pati (Śiva).
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It sacralizes the worship-context by portraying Shiva’s sphere as intrinsically pure, ornamented, and flower-filled—mirroring how the Linga is approached with fragrant offerings and a consecrated atmosphere that turns the devotee (pashu) toward Pati.
By implying “eka-sattva” (single intent toward the One), it points to Shiva-tattva as the singular supreme Reality (Pati) that gathers all beings and powers into unified devotion, transcending diversity while accommodating it.
The imagery supports puja-vidhi—especially flower and garland offerings—and suggests the yogic principle of ekāgratā (one-pointedness), a Pashupata-aligned inner discipline where the mind becomes ‘eka-sattva’ oriented toward Shiva.