Shloka 71

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

सगणो नन्दिना सार्धं सर्वदेवगणैर्वृतः पुरीं वाराणसीं दिव्याम् आजगाम महाद्युतिः

Transliteration

sagaṇo nandinā sārdhaṃ sarvadevagaṇairvṛtaḥ purīṃ vārāṇasīṃ divyām ājagāma mahādyutiḥ

Translation

متلألئًا بجلالٍ عظيم، قدم إلى المدينة الإلهية فاراناسي، مصحوبًا بغاناته، ومعه ناندين، ومحاطًا بجموع جميع الآلهة.

Word by Word

• सगणः: with (his) gaṇas/attendant hosts

• नन्दिना: with Nandin

• सार्धम्: together/along with

• सर्व-देव-गणैः: by all the groups of gods

• वृतः: surrounded/encircled

• पुरीम्: to the city

• वाराणसीम्: Vārāṇasī (Kāśī)

• दिव्याम्: divine, celestial

• आजगाम: came/arrived

• महा-द्युतिः: of great radiance/splendor (the luminous one).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Nandin
• Deva-gana
• Varanasi (Kashi)

FAQs

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

It situates Vārāṇasī (Kāśī) as a supremely sacred Shaiva kṣetra where the presence of Pati (Śiva) is manifest with his gaṇas; such a setting frames Linga-worship as direct communion with the Lord’s living divine sphere.

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

Shiva-tattva is indicated through “mahādyutiḥ” (great radiance) and his sovereign procession with Nandin and the devas—signifying the Lord as Pati, the luminous controller whose presence gathers gods and attendants alike.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights kṣetra-sevā (pilgrimage and sacred-place observance); in a Pāśupata sense, approaching a Shaiva kṣetra like Kāśī supports loosening pāśa (bondage) for the paśu (soul) through devotion, purity, and Linga-upāsanā.