Shloka 49

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

नन्दिना च गणैश्चैव वर्षेषु च वनेषु च नीलश्वेतत्रिशृङ्गे च भगवान्नीललोहितः

Transliteration

nandinā ca gaṇaiścaiva varṣeṣu ca vaneṣu ca nīlaśvetatriśṛṅge ca bhagavānnīlalohitaḥ

Translation

نندی اور گنوں کے ساتھ بھگوان نیللوہت پُنّیہ علاقوں، جنگلوں اور ‘نیل-شویت’ نامی تِرشِرِنگ پہاڑ پر وِہار کرتے ہیں؛ وہ بندھنوں سے پرے پتی-پرمیشر ہیں۔

Word by Word

• नन्दिना: with Nandin

• च: and

• गणैः: with the Gaṇas (Śiva’s attendants)

• च एव: and indeed

• वर्षेषु: in the varṣas/regions (sacred lands)

• च: and

• वनेषु: in forests

• च: and

• नील-श्वेत-त्रिशृङ्गे: on (the mountain) Triśṛṅga called Nīla and Śveta

• च: and

• भगवान्: the Blessed Lord

• नीललोहितः: Nīlalohita (Śiva, the dark-blue and ruddy One)

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Nandin
• Ganas

FAQs

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

It grounds Liṅga-bhakti in sacred geography: Śiva as Nīlalohita is not confined to a single shrine—He is present in kṣetras (regions), vanas (forests), and mountain-peaks, affirming that Liṅga worship accesses the all-pervading Pati wherever devotion and right rite are established.

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

By naming Him “Bhagavān Nīlalohita” and placing Him beyond fixed locality, the verse points to Śiva-tattva as sovereign Pati—free-moving, attended by His powers (Gaṇas), and approachable in both cultivated sacred spaces and wild, liminal forests where bonds (pāśa) are loosened.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly supports Pāśupata orientation: seeking Śiva in vana and kṣetra through japa, vrata, and Liṅga-pūjā, with the attitude of surrender to Pati while disengaging from pāśa—mirroring the forest-based ascetic current associated with Śiva and His Gaṇas.