Shloka 8

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

मया प्रोक्तो ऽमरावत्यां यथासौ वारितस्करः तथा संयमनीं प्राप्य सुखां चैव विभां खगः

Transliteration

mayā prokto 'marāvatyāṃ yathāsau vāritaskaraḥ tathā saṃyamanīṃ prāpya sukhāṃ caiva vibhāṃ khagaḥ

Translation

ដូចដែលខ្ញុំបានប្រកាសនៅអមរាវតី—អំពីរបៀបដែលចោរនោះត្រូវបានទប់ស្កាត់—ដូចគ្នានេះដែរ ពេលទៅដល់សំយមនី (អាណាចក្រដែលមានវិន័យរបស់យមៈ) បក្សីនោះបានទទួលទាំងសេចក្តីសុខ និងពន្លឺរុងរឿង។

Word by Word

• mayā: by me

• proktaḥ: stated/declared

• amarāvatyām: in Amarāvatī (Indra’s city)

• yathā: just as

• asau: that (one)

• vārita-stakaraḥ: a restrained thief / one checked from theft

• tathā: so/likewise

• saṃyamanīm: Saṃyamanī (city/realm of Yama, the regulator)

• prāpya: having reached/attained

• sukhām: comfort, ease, well-being

• ca eva: and indeed

• vibhām: radiance, splendor

• khagaḥ: the bird

Speaker

Suta Goswami (outer narration, summarizing an exemplum within the chapter’s discourse on restraint and karmic order)

Characters & Entities

• Indra (implied by Amarāvatī)
• Yama (implied by Saṃyamanī)

FAQs

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

It frames ethical restraint (saṃyama) as a necessary support for Shiva-bhakti: worship without dharmic conduct does not fully loosen pāśa (bondage), whereas disciplined living leads to auspicious states and clarity.

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

Shiva-tattva is implied as the supreme regulative reality (Pati) behind cosmic order: even Yama’s realm functions within that higher governance, where the pashu’s experience (ease or suffering) follows from karma and restraint.

What ritualistic or Yogic practice is highlighted here?

Saṃyama (restraint/self-control)—a core Pashupata-aligned discipline—suggesting that inner regulation and moral checking of theft and harm is itself a preparatory yoga that supports Shiva-puja and purification.