Shloka 7

Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship

Devanagari script

रम्यं ह्यविरलच्छायं दशयोजनमण्डलम् तत्र भूतवनं नाम नानाभूतगणालयम्

Transliteration

ramyaṃ hyaviralacchāyaṃ daśayojanamaṇḍalam tatra bhūtavanaṃ nāma nānābhūtagaṇālayam

Translation

そこは実に麗しい地で、途切れぬ濃い木陰が広がり、十ヨージャナの円域に及んでいた。そこには「ブータヴァナ」と名づけられた森があり、多くのブータや随伴の衆の住処—主パティ（シヴァ）の配下として動くガナたち—の集うところであった。

Word by Word

• रम्यम्: delightful, beautiful

• हि: indeed

• अविरल-च्छायम्: with continuous/unbroken shade

• दश-योजन-मण्डलम्: a region/circuit of ten yojanas

• तत्र: there

• भूतवनम्: the forest named Bhūtavana

• नाम: by name

• नाना: various, many kinds of

• भूत: beings/spirits/elemental creatures

• गण-आलयम्: abode of hosts (gaṇas), a residence of groups

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames the sacred landscape around Shaiva presence: a vast, shaded region identified as Bhūtavana, suggesting a kṣetra where Shiva’s gaṇas dwell—an auspicious setting for Linga-sthāpana and worship rooted in sanctified space.

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

By implying a realm populated by bhūta-gaṇas under divine order, it points to Shiva as Pati—the sovereign who commands and harmonizes diverse beings, even those considered liminal, within His cosmic governance.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated, but the verse supports kṣetra-based sādhana: worship and contemplative practice in Shaiva forests associated with gaṇas, aligning the practitioner (paśu) toward Pati through disciplined presence in a charged sacred environment.