Shloka 63

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

Devanagari script

बीजपूरवने पुण्ये देवाचार्यो व्यवस्थितः कौमुदे तु वने विष्णुप्रमुखानां महात्मनाम्

Transliteration

bījapūravane puṇye devācāryo vyavasthitaḥ kaumude tu vane viṣṇupramukhānāṃ mahātmanām

Translation

在名为毕阇补罗林（Bījapūra-vana）的圣林中，诸天之师（Deva-ācārya）被如法安置；而在拘牟陀林（Kaumuda）中，诸大士——以毗湿奴（Viṣṇu）为首——亦被建立于神圣的修持之中。

Word by Word

• बीजपूरवने: in Bījapūra-vana (the citron forest)

• पुण्ये: holy, meritorious

• देवाचार्यः: the preceptor of the gods (Bṛhaspati)

• व्यवस्थितः: stationed, firmly established

• कौमुदे: in (the) Kaumuda (forest)

• तु: and/indeed

• वने: in the forest

• विष्णुप्रमुखानाम्: of those headed by Viṣṇu

• महात्मनाम्: of the great-souled (exalted beings)

Speaker

Suta Goswami

Characters & Entities

• Vishnu
• Brihaspati

FAQs

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

It situates Linga-centered dharma within sacred geography: holy forests are shown as empowered fields where devas and their teachers undertake disciplined observance, supporting the idea that place (kṣetra) strengthens Linga-pūjā and its merit.

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

By portraying even Viṣṇu and the devas as “established” in holy observance, the verse implies the supremacy of Pati (Śiva) as the ultimate sanctifier of kṣetra and tapas—before whom all great beings align their conduct to transcend pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Forest-based niyama—tapas, vrata, and kṣetra-sevā (disciplined observance in a sanctified place)—a common Purāṇic frame for Pāśupata-oriented sādhanā that ripens the pashu (soul) toward Śiva’s grace.