Shloka 20

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

सिद्धैर्यक्षैस्तु सम्पूर्णं गन्धर्वैर्मुनिपुङ्गवैः तथान्यैर्विविधाकारैर् भूतसंघैश् चतुर्विधैः

Transliteration

siddhairyakṣaistu sampūrṇaṃ gandharvairmunipuṅgavaiḥ tathānyairvividhākārair bhūtasaṃghaiś caturvidhaiḥ

Translation

Jener Ort war gänzlich erfüllt von Siddhas und Yakṣas, von Gandharvas und den erhabensten Weisen; ebenso von anderen Scharen der Bhūtas in mannigfachen Gestalten—viererlei Art—die sich um die heilige Gegenwart des Herrn (Pati) versammelt hatten.

Word by Word

• सिद्धैः: by the Siddhas (perfected beings)

• यक्षैः: by Yakṣas (guardian spirits)

• तु: indeed

• सम्पूर्णम्: completely filled

• गन्धर्वैः: by Gandharvas (celestial musicians)

• मुनिपुङ्गवैः: by the best of sages

• तथा: and also

• अन्यैः: by others

• विविधाकारैः: of diverse forms

• भूतसंघैः: by hosts of Bhūtas (Shiva’s attendant beings)

• चतुर्विधैः: of four kinds / fourfold.

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It portrays the Linga-centered sacred space as a cosmic congregation: perfected beings, sages, and Shiva’s bhūta-gaṇas gather, indicating that Linga worship draws all orders of existence toward Pati (Shiva) and sanctifies the field for realization.

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

By showing all classes of beings assembling around the divine presence, it implies Shiva-tattva as the supreme center (Pati) who naturally attracts and governs siddhas, devas-like beings, and even bhūtas—transcending pure/impure distinctions while remaining their Lord.

What ritualistic or Yogic practice is highlighted here?

The verse supports the contemplative aspect of Linga-puja and Pashupata orientation: entering Shiva’s sphere (kṣetra) through worship and inward recollection, where the practitioner (paśu) aligns with Pati amid the gaṇas, weakening pāśa (bondage).