Shloka 4

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

हयाननानां मुख्यानां किन्नराणां च सुव्रताः वेणुसौधे महाशैले विद्याधरपुरत्रयम्

Transliteration

hayānanānāṃ mukhyānāṃ kinnarāṇāṃ ca suvratāḥ veṇusaudhe mahāśaile vidyādharapuratrayam

Translation

Wahai yang berikrar mulia, di gunung besar bernama Veṇusau dha berdiri tiga kota para Vidyādhara—milik golongan utama yang bermuka kuda dan juga para Kinnara—tersusun dalam tatanan kosmos yang diatur oleh Śiva.

Word by Word

• हयाननानाम्: of the horse-faced beings

• मुख्यानाम्: of the foremost/chief

• किन्नराणाम्: of the Kinnaras (celestial musicians)

• च: and

• सुव्रताः: O virtuous ones / O you of noble vows

• वेणुसौधे: on/in Veṇusau dha (name of a mountain/peak)

• महाशैले: on the great mountain

• विद्याधरपुरत्रयम्: the triad of cities of the Vidyādharas (three Vidyādhara cities)

Speaker

Suta Goswami

Characters & Entities

• Vidyadharas
• Kinnaras
• Hayananas

FAQs

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

It situates sacred geography and celestial communities within Shiva’s sovereign order (Pati), reminding the worshipper that all realms—earthly and divine—are upheld by Mahadeva, the ultimate support of Linga-upasana.

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

By portraying structured divine abodes and beings, the verse implies Shiva as Pati—the transcendent ruler who arranges and sustains worlds and their inhabitants, while pashus move within those orders under the law of karma (pāśa).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative Pashupata orientation—seeing all lokas and beings as contained in Shiva’s domain, strengthening vairagya and devotion that support Linga-puja and inner worship.