Shloka 62

Adhyaya 4: अहोरात्र-युग-मन्वन्तर-कल्पमान तथा प्रलयान्ते सृष्ट्युपक्रमः

Devanagari script

कृत्वा धरां प्रयत्नेन निम्नोन्नतिविवर्जिताम् धरायां सो ऽचिनोत्सर्वान् गिरीन् दग्धान् पुराग्निना

Transliteration

kṛtvā dharāṃ prayatnena nimnonnativivarjitām dharāyāṃ so 'cinotsarvān girīn dagdhān purāgninā

Translation

周到な努力によって大地を凹凸なき平らに整え、ついでその大地の上に、太初の火に焼かれたすべての山々を集めた。

Word by Word

• कृत्वा (kṛtvā): having made/done

• धराम् (dharām): the earth

• प्रयत्नेन (prayatnena): with effort, deliberately

• निम्न-उन्नति-विवर्जिताम् (nimna-unnati-vivarjitām): devoid of lowlands and high rises, levelled

• धरायाम् (dharāyām): on the earth

• सः (saḥ): he

• अचिनोत् (acinot): gathered, collected, heaped up

• सर्वान् (sarvān): all

• गिरीन् (girīn): mountains

• दग्धान् (dagdhān): burnt, scorched

• पुरा-अग्निना (purāgninā): by the primeval/ancient fire.

Speaker

Suta Goswami (narrating the cosmogonic account to the sages of Naimisharanya)

Characters & Entities

• Agni

FAQs

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

By describing the restoration of a stable, level earth after the primeval fire, the verse frames Shiva’s cosmic order (niyati) as the ground on which Linga-pratishtha and worship can occur—creation is made fit for dharma and upasana.

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

Even when not named directly, the narrative reflects Pati’s function: after dissolution and burning, order is re-established. In Shaiva Siddhanta terms, Shiva as Pati presides over dissolution and re-manifests a field where pashus can continue their path toward liberation.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is preparatory purity and stability—like levelling the ground before Linga installation—symbolizing the yogic need to make the inner field even (free of extremes) for Pashupata-oriented discipline.