Shloka 15

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

Devanagari script

वैवस्वतस्य सोमस्य वायोर्नागाधिपस्य च तक्षके चैव शैलेन्द्रे चत्वार्यायतनानि च

Transliteration

vaivasvatasya somasya vāyornāgādhipasya ca takṣake caiva śailendre catvāryāyatanāni ca

Translation

Es gibt auch vier heilige Wohnsitze – jene, die mit Vaivasvata (Yama), Soma, Vāyu und dem Herrn der Nāgas verbunden sind; ebenso Wohnsitze, die Takṣaka und Śailendra zugeordnet sind. Durch solche geweihten Sitze wird die Bhakti zu Pati (Śiva) gefestigt, und der paśu (gebundene Seele) wird zur Lösung aus dem pāśa (Fessel) geführt.

Word by Word

• वैवस्वतस्य: of Vaivasvata (Yama)

• सोमस्य: of Soma (Moon-god)

• वायोः: of Vāyu (Wind-god)

• नागाधिपस्य: of the lord of serpents (Nāga-king)

• च: and

• तक्षके: in/for Takṣaka (serpent-king)

• च एव: and indeed/also

• शैलेन्द्रे: in/for Śailendra (lord of the mountain/king of mountains)

• चत्वारि: four

• आयतनानि: abodes, sanctuaries, sacred seats

• च: and

Speaker

Suta Goswami

Characters & Entities

• Vaivasvata (Yama)
• Soma
• Vayu
• Nagādhipa (Nāga-king)
• Takṣaka
• Śailendra
• Shiva

FAQs

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

It frames specific āyatanas (consecrated sacred seats) linked with cosmic deities and nāga powers as recognized places where Śiva-oriented worship becomes especially established and fruitful.

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

By implying that diverse divine domains ultimately function as sanctioned seats for approaching the supreme Pati, it reflects Śiva-tattva as the integrating lordship that receives worship through many cosmic channels.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and āyatana-upāsanā—pilgrimage, residence, or worship at consecrated sites supporting liṅga-pūjā—serving as an outer aid aligned with inner Pāśupata discipline (loosening pāśa for the pashu).