Shloka 9

Sacred Abodes of Vishnu & Shiva — Catalogue of Vishnu and Shiva’s Sacred Abodes (Tirtha-Mahatmya within the Pulastya–Narada Frame)

Devanagari script

भृ-गुतुङ्गे सुवर्णाश्रं नैमिषे पीतवाससम् गयायां गोपतिं देवं गदापाणिनमीश्वरम्

Transliteration

bhṛ-gutuṅge suvarṇāśraṃ naimiṣe pītavāsasam gayāyāṃ gopatiṃ devaṃ gadāpāṇinamīśvaram

Translation

ભૃગુતુંગે તેને સુવર્ણાશ્ર તરીકે જાણ; નૈમિષે પીતવાસ ધારણ કરનાર; અને ગયામાં ગદાપાણિ ઈશ્વર, દેવ ગોપતિ તરીકે જાણ।

Speakers

• Catalogue-style instruction by the chapter’s teaching voice to the addressed sage (muni).

Primary Deities

• Vishnu

Key Themes

• Pilgrimage cartography
• Iconography tied to place
• Ritual economy of tīrthas (especially Gayā for ancestral rites)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What is the significance of Naimiṣa being linked with ‘pīta-vāsas’ (yellow-robed)?

Naimiṣāraṇya is a paradigmatic Purāṇic teaching-forest. Marking the deity there with the classic Vaiṣṇava sign of yellow garments emphasizes Viṣṇu’s protective, sattvic presence presiding over recitation, sacrifice, and dharma-discourse associated with Naimiṣa.

Why is Gayā associated with ‘Gopati’ and ‘Gadāpāṇi’?

Gayā is primarily renowned for śrāddha and piṇḍa offerings for ancestors. Identifying the resident deity as the sovereign protector (īśvara) with mace (gadā) underscores guardianship and the power to grant ancestral uplift; ‘Gopati’ further frames the Lord as beneficent sustainer.

Is ‘Suvarṇāśra’ a separate deity or a form of Viṣṇu?

Within this chapter’s pattern, such names function as localized epithets—forms of the same supreme deity recognized at distinct sites. ‘Suvarṇāśra’ likely denotes a radiant/‘golden’ manifestation or icon at Bhṛgu-tuṅga rather than an independent god.