Shiva Purana — Vayaviya Samhita, Shloka 6

परस्य दुर्‍निर्णयः—षट्कुलीयमुनिविवादः तथा ब्रह्मदर्शनार्थं मेरुप्रयाणम् | The Dispute of the Six-Lineage Sages on the Supreme and Their Journey to Brahmā at Meru

Devanagari script

विहंगसंघसंघुष्टे मणिविद्रुमभूषिते । निकुंजकंदरदरीगृहानिर्झरशोभिते

Transliteration

vihaṃgasaṃghasaṃghuṣṭe maṇividrumabhūṣite | nikuṃjakaṃdaradarīgṛhānirjharaśobhite

Translation

وہ مقام پرندوں کے غول کی چہچہاہٹ سے گونجتا تھا؛ جواہر اور مرجان سے آراستہ تھا؛ اور باغیچوں، غاروں، درّوں کی دراڑوں، خلوت گاہوں اور چمکتے آبشاروں کی زیبائش سے مزین تھا۔

Word by Word

• विहङ्ग-सङ्घ-सङ्घुष्टे: resounding with flocks of birds
• विहङ्ग-सङ्घ-सङ्घुष्टे: Adhikarana (अधिकरण)
• Type: Adjective
• Root: विहङ्ग (प्रातिपदिक) + सङ्घ (प्रातिपदिक) + सङ्घुष्ट (कृदन्त; √घुष् धातु)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति, एकवचन; भूतकर्मणि कृदन्त (PPP) ‘सङ्घुष्ट’ = resounded; तत्पुरुषः (विहङ्गसङ्घैः सङ्घुष्टम्)

• मणि-विद्रुम-भूषिते: adorned with gems and coral
• मणि-विद्रुम-भूषिते: Adhikarana (अधिकरण)
• Type: Adjective
• Root: मणि (प्रातिपदिक) + विद्रुम (प्रातिपदिक) + भूषित (कृदन्त; √भूष् धातु)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति, एकवचन; भूतकर्मणि कृदन्त (PPP) ‘भूषित’; तत्पुरुषः (मणिविद्रुमैः भूषितम् = adorned with gems and coral)

• निकुञ्ज-कन्दर-दरी-गृह-निर्झर-शोभिते: beautified by groves, caves, ravines, dwellings, and waterfalls
• निकुञ्ज-कन्दर-दरी-गृह-निर्झर-शोभिते: Adhikarana (अधिकरण)
• Type: Adjective
• Root: निकुञ्ज (प्रातिपदिक) + कन्दर (प्रातिपदिक) + दरी (प्रातिपदिक) + गृह (प्रातिपदिक) + निर्झर (प्रातिपदिक) + शोभित (कृदन्त; √शुभ्/√शोभ् धातु)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति, एकवचन; भूतकर्मणि कृदन्त (PPP) ‘शोभित’; बहुपद-तत्पुरुषः (निकुञ्जैः कन्दरैः दरीगृहैः निर्झरैश्च शोभितम् = beautified by groves, caves, ravines, houses, and waterfalls)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

By portraying a realm overflowing with harmony, beauty, and auspicious sound, the verse points to Shiva’s sacred sphere as a purified field of consciousness where the bound soul (paśu) naturally turns away from bondage (pāśa) and toward the Lord (Pati).

How does this verse relate to the worship of the Linga or Saguna Shiva?

Such descriptions support Saguna-upāsanā: the devotee contemplates Shiva’s tangible sacred presence—His abode and auspicious qualities—so the mind becomes one-pointed and fit to worship the Linga with devotion and reverence.

What ritualistic or meditative practice is suggested here?

A practical takeaway is dhyāna: visualize Shiva’s auspicious realm while repeating the Panchakshara (Om Namaḥ Śivāya), allowing the mind to settle into purity and steadiness before Linga-pūjā.