Shloka 5

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

वैकुण्ठे गरुडः श्रीमान् करञ्जे नीललोहितः वसुधारे वसूनां तु निवासः परिकीर्तितः

Transliteration

vaikuṇṭhe garuḍaḥ śrīmān karañje nīlalohitaḥ vasudhāre vasūnāṃ tu nivāsaḥ parikīrtitaḥ

Translation

在毗昆陀（Vaikuṇṭha）中，光辉的迦楼罗（Garuḍa）安住；在迦然阇（Karañja）处，尼罗罗希多（Nīlalohita，湿婆——蓝与赤之主）驻锡。又在“持地”（Vasudhārā），宣说为诸婆苏（Vasus）之居所。

Word by Word

• vaikuṇṭhe: in Vaikuṇṭha

• garuḍaḥ: Garuḍa

• śrīmān: glorious, auspicious

• karañje: in (the sacred place) Karañja

• nīlalohitaḥ: Nīlalohita (a form/name of Śiva)

• vasudhāre: in Vasudhārā

• vasūnām: of the Vasus

• tu: indeed/and

• nivāsaḥ: abode, residence

• parikīrtitaḥ: is proclaimed, is traditionally stated

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Garuḍa
• Vasus
• Vishnu

FAQs

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

It maps divine presences to specific sacred realms/kshetras, supporting the Purāṇic basis for installing and worshipping the Liṅga where Śiva is declared to be specially present (Nīlalohita at Karañja).

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

By naming Śiva as Nīlalohita, it points to Pati as the manifold Lord who assumes distinct forms and abides in consecrated spaces—accessible to paśus (souls) through devotion and right worship while remaining transcendent.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and Liṅga-pūjā are implied: pilgrimage, residence/approach to Śiva’s abode, and worship at the declared site—practices aligned with Pāśupata discipline of approaching Pati through sacred presence and observance.