Shloka 2

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

Devanagari script

तथान्यैर्मणिमुख्यैश् च निर्मिते निर्मले शुभे शाखाशतसहस्राढ्ये सर्वद्रुमविभूषिते

Transliteration

tathānyairmaṇimukhyaiś ca nirmite nirmale śubhe śākhāśatasahasrāḍhye sarvadrumavibhūṣite

Translation

ยิ่งกว่านั้น ยังถูกเนรมิตด้วยแก้วมณีชั้นเลิศอื่น ๆ—บริสุทธิ์และเป็นมงคล อุดมด้วยกิ่งก้านนับแสน และประดับด้วยพฤกษาทุกนานา

Word by Word

• तथा (tathā): likewise/so

• अन्यैः (anyaiḥ): with other (things)

• मणिमुख्यैः (maṇimukhyaiḥ): with foremost gems

• च (ca): and

• निर्मिते (nirmite): constructed/formed

• निर्मले (nirmale): stainless/pure

• शुभे (śubhe): auspicious/beneficial

• शाखा (śākhā): branches

• शत (śata): hundred

• सहस्र (sahasra): thousand

• आढ्ये (āḍhye): rich/abounding

• सर्व (sarva): all/every

• द्रुम (druma): tree

• विभूषिते (vibhūṣite): adorned/ornamented

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, contextual)

FAQs

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

It frames the setting for Linga-upāsanā as a śuddha (pure) and śubha (auspicious) sacred space—an outer symbol of the inner purity required for approaching Pati (Shiva).

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

By emphasizing nirmalatva (stainless purity) and śubhatva (auspicious beneficence), it points to Shiva-tattva as the supremely pure Pati, whose presence sanctifies and ‘adorns’ the entire manifested realm.

What ritualistic or Yogic practice is highlighted here?

It implies the preparatory discipline of śauca (purification) and the consecration of a sacred environment for pūjā—key supports for Pāśupata-oriented worship where the pashu (soul) loosens pāśa (bondage) by aligning with purity and auspiciousness.