Shloka 36

भुवनकोशस्वभाववर्णनम् — सप्तद्वीप-पर्वत-लोकविन्यासः तथा यक्ष-उमा-प्रकाशः

Devanagari script

आ भानोर्वै भुवः स्वस्तु आ ध्रुवान्मुनिसत्तमाः आवहाद्या निविष्टास्तु वायोर्वै सप्त नेमयः

Transliteration

ā bhānorvai bhuvaḥ svastu ā dhruvānmunisattamāḥ āvahādyā niviṣṭāstu vāyorvai sapta nemayaḥ

Translation

O best of sages, from the Sun up through Bhuvar-loka, and likewise from there up to Dhruva (the Pole Star), the seven ‘rims’ (nemayaḥ) of Vāyu—beginning with Āvaha—are stationed, sustaining those regions in auspicious order.

Word by Word

• ā: up to/towards

• bhānoḥ: of the Sun

• vai: indeed

• bhuvaḥ: Bhuvar-loka/the mid-region

• svasti: well-being/auspiciousness

• ā: up to

• dhruvān: to Dhruva/the fixed star

• munisattamāḥ: O best among sages

• āvaha-ādyāḥ: beginning with Āvaha (a principal wind)

• niviṣṭāḥ: stationed/established

• tu: and/indeed

• vāyoḥ: of Vāyu (the Wind principle)

• vai: indeed

• sapta: seven

• nemayaḥ: rims/circles/zones (encircling layers).

Speaker

Suta Goswami

Characters & Entities

• Vayu
• Surya
• Dhruva

FAQs

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

It frames the cosmos as an ordered, sustained field—supported by Vāyu’s regulating forces—within which Linga-puja is performed to align the pashu (soul) with Pati (Shiva), the ultimate sustainer beyond the elements.

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

Though Shiva is not named, the verse presents a governed cosmic hierarchy (Sun to Dhruva) maintained through elemental principles; in Shaiva Siddhanta this governance points to Pati, Shiva, as the transcendent Lord who empowers tattvas like Vāyu while remaining untouched by them.

What ritualistic or Yogic practice is highlighted here?

A pranic insight is implied: like the seven winds arranged in cosmic zones, the practitioner steadies prāṇa through disciplined regulation (yogic control of vāyu) so the mind becomes auspicious (svasti) and fit for Shiva-upasana.