Shloka 45

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

हेमकूटे तु गन्धर्वा विज्ञेयाश्चाप्सरोगणाः सर्वे नागाश् च निषधे शेषवासुकितक्षकाः

Transliteration

hemakūṭe tu gandharvā vijñeyāścāpsarogaṇāḥ sarve nāgāś ca niṣadhe śeṣavāsukitakṣakāḥ

Translation

在赫摩库塔（Hemakūṭa）山，应知有乾闼婆与众阿普萨罗；而在尼沙陀（Niṣadha）山，则有一切那伽——舍沙（Śeṣa）、婆苏吉（Vāsuki）与达叉迦（Takṣaka）。

Word by Word

• हेमकूटे: on Hemakūṭa (mountain)

• तु: indeed

• गन्धर्वाः: Gandharvas (celestial musicians)

• विज्ञेयाः: are to be known/understood

• च: and

• अप्सरोगणाः: hosts of Apsaras (celestial nymphs)

• सर्वे: all

• नागाः: Nāgas (serpent beings)

• च: and

• निषधे: on Niṣadha (mountain/range)

• शेष: Śeṣa

• वासुकि: Vāsuki

• तक्षकाः: Takṣaka

Speaker

Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)

Characters & Entities

• Gandharvas
• Apsaras
• Nagas
• Shesha
• Vasuki
• Takshaka

FAQs

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

By mapping celestial communities to sacred mountains, the verse frames the cosmos as an ordered field under Pati (Shiva), supporting the Linga as the axis of worship that harmonizes all realms and beings.

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

Implicitly, it points to Shiva-tattva as sovereign order (niyati) over diverse beings—Gandharvas, Apsaras, and Nāgas—showing Pati as the regulator of cosmic placements while pashus remain situated within that ordained structure.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative: in Pāśupata-oriented reflection, the practitioner views all lokas and beings as arranged under Shiva’s governance, strengthening ekāgratā (one-pointedness) toward the Linga.