Shloka 66

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

Devanagari script

शयनं देवदेवस्य स हरेः कङ्कणं विभोः वने पनसवृक्षाणां सशुक्रा दानवादयः

Transliteration

śayanaṃ devadevasya sa hareḥ kaṅkaṇaṃ vibhoḥ vane panasavṛkṣāṇāṃ saśukrā dānavādayaḥ

Translation

その森において、まさに憩いの床は देवदेव（神々の神）に属し、また大いなるハリの腕輪（カンカナ）でもある。そこに立つパナサ（ジャックフルーツ）の樹々は、ダイティヤとダーナヴァ、さらにシュクラをも含むかのように、主の聖なる境域に現れた相として見える。

Word by Word

• śayanam: resting-place, couch

• devadevasya: of the God of gods (Śiva as Pati)

• sa: that/indeed

• hareḥ: of Hari (Viṣṇu)

• kaṅkaṇam: bracelet, armlet

• vibhoḥ: of the all-pervading Lord

• vane: in the forest

• panasavṛkṣāṇām: of jackfruit trees

• sa-śukrāḥ: together with Śukra (preceptor of the Asuras)

• dānavādayaḥ: Dānavas and others (Daityas, Asuras).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu
• Shukra
• Danavas

FAQs

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

It frames the sacred landscape as the Lord’s own body and ornaments, teaching that pilgrimage and Linga-centered devotion sacralize even ordinary places; the devotee approaches the forest as a manifestation-field of Pati (Śiva).

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

By calling him Devadeva and Vibhu, it emphasizes Śiva as Pati—supreme and all-pervading—whose presence can be recognized through symbols and correspondences across the world, including sites associated with other deities.

What ritualistic or Yogic practice is highlighted here?

A contemplative tirtha-darśana practice: seeing the Lord’s immanence in the environment (bhāvanā). This supports Pāśupata-style inner worship where perception is purified by recognizing Pati everywhere, loosening pasha (bondage) upon the paśu (soul).