Shloka 9

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

अमरावती अमरावती पूर्वभागे नानाप्रासादसंकुला नानादेवगणैः कीर्णा मणिजालसमावृता

Transliteration

Amarāvatī amarāvatī pūrvabhāge nānāprāsādasaṃkulā nānādevagaṇaiḥ kīrṇā maṇijālasamāvṛtā

Translation

കിഴക്കുഭാഗത്ത് അമരാവതി എന്ന പുരി വിരാജിച്ചു. നാനാ പ്രാസാദങ്ങളാൽ സമാകീർണ്ണവും, വിവിധ ദേവഗണങ്ങളാൽ നിറഞ്ഞതും, മണിജാലങ്ങളാൽ ആവൃതവുമായിരുന്നു।

Word by Word

• amarāvatī: Amaravati (city of the immortals/Indra’s city)

• amarāvatī: Amaravati (repetition for emphasis)

• pūrva-bhāge: in the eastern part/quarter

• nānā-prāsāda-saṃkulā: crowded with many palaces

• nānā-deva-gaṇaiḥ: with many groups/hosts of devas

• kīrṇā: filled, strewn, thronged

• maṇi-jāla-samāvṛtā: covered/enclosed by a net (lattice) of gems

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual attribution for the Purana’s frame)

Characters & Entities

• Devas

FAQs

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

By portraying the deva-city’s ordered splendor, the verse sets a cosmic backdrop for Linga-centered devotion—implying that all realms, even the highest celestial abodes, are contained within the sovereignty of Pati (Shiva), whom the Linga signifies as the transcendent-support of worlds.

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

Though Shiva is not named, the imagery of jewel-like radiance and perfected order points to Shiva-tattva as the luminous ground of manifestation—within which devas (as pashus with refined status) still exist, indicating that even celestial power remains dependent on the Supreme Pati.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is contemplative: in Pashupata-oriented reading, such divine realms can be meditated upon as inner purities, encouraging the yogin to move beyond deva-splendor toward union with Pati through Linga-dhyana and disciplined sadhana.