Shloka 62

Adhyaya 4: अहोरात्र-युग-मन्वन्तर-कल्पमान तथा प्रलयान्ते सृष्ट्युपक्रमः

Devanagari script

कृत्वा धरां प्रयत्नेन निम्नोन्नतिविवर्जिताम् धरायां सो ऽचिनोत्सर्वान् गिरीन् दग्धान् पुराग्निना

Transliteration

kṛtvā dharāṃ prayatnena nimnonnativivarjitām dharāyāṃ so 'cinotsarvān girīn dagdhān purāgninā

Translation

اس نے پوری کوشش سے زمین کو نشیب و فراز سے پاک ہموار کیا۔ پھر اسی زمین پر ازلی آگ سے جھلسے ہوئے تمام پہاڑوں کو جمع کر دیا۔

Word by Word

• कृत्वा (kṛtvā): having made/done

• धराम् (dharām): the earth

• प्रयत्नेन (prayatnena): with effort, deliberately

• निम्न-उन्नति-विवर्जिताम् (nimna-unnati-vivarjitām): devoid of lowlands and high rises, levelled

• धरायाम् (dharāyām): on the earth

• सः (saḥ): he

• अचिनोत् (acinot): gathered, collected, heaped up

• सर्वान् (sarvān): all

• गिरीन् (girīn): mountains

• दग्धान् (dagdhān): burnt, scorched

• पुरा-अग्निना (purāgninā): by the primeval/ancient fire.

Speaker

Suta Goswami (narrating the cosmogonic account to the sages of Naimisharanya)

Characters & Entities

• Agni

FAQs

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

By describing the restoration of a stable, level earth after the primeval fire, the verse frames Shiva’s cosmic order (niyati) as the ground on which Linga-pratishtha and worship can occur—creation is made fit for dharma and upasana.

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

Even when not named directly, the narrative reflects Pati’s function: after dissolution and burning, order is re-established. In Shaiva Siddhanta terms, Shiva as Pati presides over dissolution and re-manifests a field where pashus can continue their path toward liberation.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is preparatory purity and stability—like levelling the ground before Linga installation—symbolizing the yogic need to make the inner field even (free of extremes) for Pashupata-oriented discipline.