Shloka 3

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

सौम्ये सोमस्य विपुला तासु दिग्देवताः स्थिताः अमरावती संयमनी सुखा चैव विभा क्रमात्

Transliteration

saumye somasya vipulā tāsu digdevatāḥ sthitāḥ amarāvatī saṃyamanī sukhā caiva vibhā kramāt

Translation

സൗമ്യമായ ഉത്തരദിക്കിൽ സോമന്റെ വിശാല ലോകമുണ്ട്. അവിടെ ദിക്‌ദേവതകൾ വസിക്കുന്നു; കൂടാതെ ക്രമമായി അമരാവതി, സംയമനി, സുഖാ, വിഭാ എന്നീ നഗരങ്ങൾ സ്ഥിതിചെയ്യുന്നു.

Word by Word

• सौम्ये: in the auspicious/northern quarter

• सोमस्य: of Soma (the Moon-god)

• विपुला: vast, expansive

• तासु: in those (regions/realms)

• दिग्देवताः: the deities of the directions (guardians of quarters)

• स्थिताः: are stationed/abide

• अमरावती: Amarāvatī (city of Indra)

• संयमनी: Saṃyamanī (city of Yama)

• सुखा: Sukhā (a city/abode named 'Happiness')

• चैव: and indeed

• विभा: Vibhā (a radiant city/abode)

• क्रमात्: in क्रम/order, successively

Speaker

Suta Goswami

Characters & Entities

• Soma
• Digdevatas
• Amaravati
• Samyamani

FAQs

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

It frames the cosmos as an ordered, deity-governed structure; in Linga worship, such cosmic order is ultimately grounded in Shiva as Pati, the transcendent Lord beyond all quarters, while devotees (pashus) seek release from worldly placements.

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

By presenting even the guardians of directions and their realms as stationed within a larger order (krama), it implies a higher governing principle—Shiva-tattva—who is not confined to any direction and is the supreme regulator of srishti and niyati.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is dik-smaraṇa (directional contemplation) used in temple/linga worship to recognize the cosmic guardians while centering devotion on Shiva beyond all spatial limits.