Shloka 10

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

शतशृङ्गे पुरशतं यक्षाणाममितौजसाम् ताम्राभे काद्रवेयाणां विशाखे तु गुहस्य वै

Transliteration

śataśṛṅge puraśataṃ yakṣāṇāmamitaujasām tāmrābhe kādraveyāṇāṃ viśākhe tu guhasya vai

Translation

சதச்ருங்க மலையில் அளவற்ற வலிமை உடைய யக்ஷர்களின் நூறு கோட்டைகள் உள்ளன. தாம்ராபத்தில் காத்ரவேயர்களின் குடியிருப்புகள்; விசாகத்தில் நிச்சயமாக குஹன் (ஸ்கந்தன்) வாசம் உள்ளது.

Word by Word

• śataśṛṅge: on (the mountain/region called) Śataśṛṅga

• pura-śatam: a hundred cities/fortresses

• yakṣāṇām: of the Yakṣas

• amita-ojasām: of immeasurable vigor/might

• tāmrābhe: in (the region called) Tāmrābha

• kādraveyāṇām: of the Kādraveyas (offspring/line of Kadrū

• viśākhe: in (the region called) Viśākha

• tu: and/indeed

• guhasya: of Guha (Skanda/Kārttikeya)

• vai: certainly/verily

Speaker

Suta (narrating the cosmography to the sages of Naimiṣāraṇya)

Characters & Entities

• Yakshas
• Guha (Skanda/Kartikeya)
• Kadraveyas

FAQs

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

It situates Shiva’s wider sacred universe by naming realms and guardians; such cosmography frames Linga-puja as worship of Pati (Shiva) who pervades and governs all abodes, including Yaksha hosts and Skanda’s domain.

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

Indirectly, by presenting ordered abodes of powerful beings under a coherent cosmic arrangement, it implies Shiva-tattva as the supreme regulating principle (Pati) within which all beings—whether Yakshas or divine commanders like Guha—operate.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is contemplative—using sacred geography as a support for dhyāna in Pāśupata orientation, recognizing the cosmos as upheld by the Lord beyond Pāśa (bondage).