Shloka 60

Adhyaya 49: जम्बूद्वीप-मेर्वादि-वर्षपर्वत-वन-सरः-रुद्रक्षेत्र-वर्णनम्

Devanagari script

लक्ष्म्याद्यानां बिल्ववने ककुभे कश्यपादयः तथा तालवने प्रोक्तम् इन्द्रोपेन्द्रोरगात्मनाम्

Transliteration

lakṣmyādyānāṃ bilvavane kakubhe kaśyapādayaḥ tathā tālavane proktam indropendroragātmanām

Translation

在毕罗婆林（Bilva-vana）之迦俱婆（Kakubha），宣说以吉祥天女拉克什弥（Lakṣmī）为首的众类；同样，在多罗林（Tāla-vana）宣示以迦叶波（Kaśyapa）为首的诸族系——亦及因陀罗、优宾陀罗（Upendra，即毗湿奴）与具蛇性之众。

Word by Word

• lakṣmy-ādyānām: of those beginning with Lakṣmī

• bilvavane: in the Bilva-grove

• kakubhe: at Kakubha (a sacred locality/direction)

• kaśyapa-ādayaḥ: those beginning with Kaśyapa (sages/progenitors)

• tathā: likewise

• tālavane: in the Tāla-grove

• proktam: is declared/has been stated

• indra-upendra: Indra and Upendra (Viṣṇu)

• uraga-ātmanām: of serpent-natured beings (Nāgas/uragas)

Speaker

Suta Goswami

Characters & Entities

• Lakshmi
• Kashyapa
• Indra
• Upendra (Vishnu)
• Nagas (Uraga)

FAQs

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

It links specific sacred groves (Bilva- and Tāla-vanas) with divine and progenitor lineages, implying that Linga-kṣetras are not random sites but cosmically ordered spaces where worship aligns the pashu (soul) with Pati (Śiva) through sanctioned vana/kshetra traditions—especially Bilva-associated Śiva-pūjā.

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

By cataloging deva and prajāpati lineages across sacred spaces, the verse implies Śiva as Pati—the transcendent regulator in whom these differentiated powers (Lakṣmī’s prosperity, Indra’s sovereignty, Viṣṇu’s preserving force, and nāga potency) find their proper place and purification through kṣetra-based devotion.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-vrata oriented Linga-pūjā is suggested—especially Bilva-leaf worship in the Bilva-grove—where disciplined observance (niyama) and place-sanctity support the Pāśupata aim of loosening pāśa (bondage) and turning the pashu toward Pati.