Shloka 67

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

Devanagari script

किन्नरैरुरगाश्चैव विशाखकवने स्थिताः मनोहरवने वृक्षाः सर्वकोटिसमन्विताः

Transliteration

kinnarairuragāścaiva viśākhakavane sthitāḥ manoharavane vṛkṣāḥ sarvakoṭisamanvitāḥ

Translation

在毗舍迦迦林（Viśākhaka）中，紧那罗与龙蛇之族（Nāga）居住；而在那迷人的森林里，树木无量成列，具足一切妙德与胜相——显现出在礼敬并观想主宰（Pati）之处所生的吉祥、秩序与辉煌。

Word by Word

• किन्नरैः (kinnaraiḥ): by/with the Kinnaras (celestial musicians)

• उरगाः (uragāḥ): serpents, Nāgas

• च (ca): and

• एव (eva): indeed

• विशाखकवने (viśākhakavane): in the Viśākhaka forest/grove

• स्थिताः (sthitāḥ): situated, abiding

• मनोहरवने (manoharavane): in the delightful/beautiful forest

• वृक्षाः (vṛkṣāḥ): trees

• सर्व (sarva): all, every

• कोटि (koṭi): a crore, countless multitude

• समन्विताः (samanvitāḥ): endowed with, possessed of, furnished with.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kinnara
• Uraga (Naga)

FAQs

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

It portrays a Shiva-sanctified kṣetra where even non-human divine beings dwell and nature becomes “sarvakoṭi-samanvitā” (abundantly endowed), implying that proximity to the Linga and devotion to Pati manifests auspicious order and spiritual support for sādhana.

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

By depicting a realm where diverse beings harmoniously abide and nature overflows with excellence, the verse reflects Shiva-tattva as the sustaining Pati—whose presence integrates multiplicity without conflict and elevates the field (kṣetra) for the Pashu’s upliftment.

What ritualistic or Yogic practice is highlighted here?

The verse implies kṣetra-sevā and dhyāna: dwelling in or visiting Shiva-associated sacred groves to steady the mind for Pashupata-oriented contemplation of Pati, supported by a purified environment conducive to japa and Linga-pūjā.