Shloka 69

Adhyaya 49: जम्बूद्वीप-मेर्वादि-वर्षपर्वत-वन-सरः-रुद्रक्षेत्र-वर्णनम्

Devanagari script

एवं संक्षेपतः प्रोक्ता वनेषु वनवासिनः असंख्याता मयाप्यत्र वक्तुं नो विस्तरेण तु

Transliteration

evaṃ saṃkṣepataḥ proktā vaneṣu vanavāsinaḥ asaṃkhyātā mayāpyatra vaktuṃ no vistareṇa tu

Translation

Thus, only in brief have the forest-dwelling ascetics of the many woods been spoken of. They are truly beyond number; even I cannot recount them here in full detail.

Word by Word

• evam: thus

• saṃkṣepataḥ: briefly, in summary

• proktāḥ: have been spoken/described

• vaneṣu: in the forests

• vanavāsinaḥ: those dwelling in the forest (ascetics/forest-dwellers)

• asaṃkhyātāḥ: innumerable, beyond counting

• mayā api: even by me

• atra: here, in this context

• vaktum: to tell, to narrate

• na u: not indeed

• vistareṇa: in detail, at length

• tu: but/however

Speaker

Suta Goswami

FAQs

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

It frames the tradition as vast and living: countless forest-dwelling Shaiva practitioners uphold austerity and devotion, so the Purana gives a concise enumeration rather than an exhaustive list—implying the widespread, many-branched culture supporting Linga-puja.

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

Indirectly, it suggests Shiva’s sphere of devotees and manifestations is immeasurable—mirroring the Shaiva view of Pati (Shiva) as ananta (without limit), while pashus (souls) approach Him through many paths of tapas and worship.

What ritualistic or Yogic practice is highlighted here?

The verse highlights vanavāsa and tapas—forest-based ascetic discipline—often associated with Shaiva sadhana and preparatory purity for Linga-puja and Pashupata-oriented yogic restraint.