Shloka 8

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

Devanagari script

आदित्याश् च तथा रुद्राः कृतावासास्तथाश्विनौ अशीतिर्देवपुर्यस्तु हेमकक्षे नगोत्तमे

Transliteration

ādityāś ca tathā rudrāḥ kṛtāvāsāstathāśvinau aśītirdevapuryastu hemakakṣe nagottame

Translation

Di sana juga ada para Āditya dan para Rudra yang telah menetap; demikian pula para Kṛtāvāsa dan pasangan Aśvin. Di Hemakakṣa, gunung yang terunggul, terdapat lapan puluh kota para dewa.

Word by Word

• ādityāḥ: the Adityas (solar deities)

• ca: and

• tathā: likewise/also

• rudrāḥ: the Rudras

• kṛtāvāsāḥ: the Kṛtāvāsas (a class/group of divine beings)

• tathā: and likewise

• aśvinau: the two Ashvins (divine physicians)

• aśītiḥ: eighty

• deva-puryaḥ: divine cities

• tu: indeed/and

• hemakakṣe: in Hemakakṣa (name of a mountain/region)

• naga-uttame: on the best/foremost mountain

Speaker

Suta Goswami

Characters & Entities

• Adityas
• Rudras
• Ashvins

FAQs

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

By listing Rudras and other devas dwelling in ordained divine cities, the verse frames the cosmos as Shiva-governed order—supporting the Shaiva view that all lokas ultimately rest in Pati (Shiva), the supreme ground of worship symbolized by the Linga.

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

Indirectly: the presence of the Rudras among the principal divine residents points to Shiva-tattva as the governing principle of cosmic functions; even exalted deities occupy structured abodes within creation, while Shiva as Pati transcends and regulates these realms.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative (dhyāna) cosmology used in Shaiva practice—recognizing all deva-realms as within pasha-bound creation, prompting the pashu to seek liberation through Pashupata-aligned Shiva-upāsanā.