Shloka 8

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

मया प्रोक्तो ऽमरावत्यां यथासौ वारितस्करः तथा संयमनीं प्राप्य सुखां चैव विभां खगः

Transliteration

mayā prokto 'marāvatyāṃ yathāsau vāritaskaraḥ tathā saṃyamanīṃ prāpya sukhāṃ caiva vibhāṃ khagaḥ

Translation

Gaya ng aking ipinahayag sa Amarāvatī—kung paanong napigil ang magnanakaw na iyon—gayundin, pagdating sa Saṃyamanī (ang maayos na kaharian ni Yama), ang ibong iyon ay nagkamit ng kapahingahan at maningning na karilagan.

Word by Word

• mayā: by me

• proktaḥ: stated/declared

• amarāvatyām: in Amarāvatī (Indra’s city)

• yathā: just as

• asau: that (one)

• vārita-stakaraḥ: a restrained thief / one checked from theft

• tathā: so/likewise

• saṃyamanīm: Saṃyamanī (city/realm of Yama, the regulator)

• prāpya: having reached/attained

• sukhām: comfort, ease, well-being

• ca eva: and indeed

• vibhām: radiance, splendor

• khagaḥ: the bird

Speaker

Suta Goswami (outer narration, summarizing an exemplum within the chapter’s discourse on restraint and karmic order)

Characters & Entities

• Indra (implied by Amarāvatī)
• Yama (implied by Saṃyamanī)

FAQs

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

It frames ethical restraint (saṃyama) as a necessary support for Shiva-bhakti: worship without dharmic conduct does not fully loosen pāśa (bondage), whereas disciplined living leads to auspicious states and clarity.

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

Shiva-tattva is implied as the supreme regulative reality (Pati) behind cosmic order: even Yama’s realm functions within that higher governance, where the pashu’s experience (ease or suffering) follows from karma and restraint.

What ritualistic or Yogic practice is highlighted here?

Saṃyama (restraint/self-control)—a core Pashupata-aligned discipline—suggesting that inner regulation and moral checking of theft and harm is itself a preparatory yoga that supports Shiva-puja and purification.