Shloka 46

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

महाबलास् त्रयस्त्रिंशद् रमन्ते याज्ञिकाः सुराः नीले तु वैडूर्यमये सिद्धा ब्रह्मर्षयो ऽमलाः

Transliteration

mahābalās trayastriṃśad ramante yājñikāḥ surāḥ nīle tu vaiḍūryamaye siddhā brahmarṣayo 'malāḥ

Translation

ที่นั้น เหล่าเทพผู้มีกำลังยิ่งสามสิบสามองค์ ผู้ได้รับการเกื้อหนุนด้วยยัญพิธี ย่อมรื่นรมย์สำราญ; และในแดนสีน้ำเงินดุจไวฑูรยะ มีเหล่าสิทธะและพรหมฤๅษีผู้บริสุทธิ์ไร้มลทินพำนักอยู่

Word by Word

• mahābalāḥ: of great power

• trayastriṃśat: the Thirty-three (Devas)

• ramante: rejoice/sport

• yājñikāḥ: connected with sacrifice, sustained by yajña

• surāḥ: gods

• nīle: in the blue (region/realm)

• tu: and/indeed

• vaiḍūryamaye: made of vaidūrya (gem-like, lapis/cat’s-eye)

• siddhāḥ: perfected beings/Siddhas

• brahmarṣayaḥ: Brahmin seers/Brahmarishis

• amalāḥ: stainless, pure

Speaker

Suta Goswami

Characters & Entities

• Thirty-three Devas
• Siddhas
• Brahmarishis

FAQs

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

It situates yajña and purity within the Purāṇic universe: Vedic offerings and disciplined conduct elevate beings to divine realms—an idea echoed in Liṅga-pūjā, where devotion to Pati (Śiva) and ritual rectitude purify the pashu (soul).

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

Though Śiva is not named, the verse reflects a Shaiva principle: higher states are marked by amala (stainlessness). In Shaiva Siddhānta, such purity indicates loosening of pāśa (bondage) as the pashu becomes fit for grace, culminating in orientation toward Pati.

What ritualistic or Yogic practice is highlighted here?

Yajña-based Vedic ritual is explicit (“yājñikāḥ”). Implicitly, the presence of Siddhas and pure Brahmarishis points to tapas and yogic perfection—disciplines aligned with Pāśupata-style purification leading toward higher realization.