Shloka 25

सप्तद्वीप-सप्तसमुद्र-वर्णनम् तथा प्रियव्रतवंश-राज्यविभागः

Devanagari script

जलदं च कुमारं च सुकुमारं मणीचकम् कुसुमोत्तरमोदाकी सप्तमस्तु महाद्रुमः

Transliteration

jaladaṃ ca kumāraṃ ca sukumāraṃ maṇīcakam kusumottaramodākī saptamastu mahādrumaḥ

Translation

«(ويُسمّى اللِّنگا) جَلَدَ، وكُمارَ، وسُكُمارَ، ومَنيچَكَ؛ وكذلك كُسُموُتَّرَ وموداكي. والاسمُ السابعُ هو مَهادْرُما.»

Word by Word

• jaladam: ‘Jalada’, the cloud-like giver (a name of Shiva/Linga)

• ca: and

• kumāram: ‘Kumāra’, the ever-youthful one

• ca: and

• sukumāram: ‘Sukumāra’, the gentle/delicate one

• maṇīcakam: ‘Maṇīcaka’, jewel-like/ornamented one

• kusumottaram: ‘Kusumottara’, the supreme among flowers / adorned with excellent blossoms

• modākī: ‘Modākī’, the bestower of joy/delight

• saptamaḥ: the seventh (name)

• tu: indeed

• mahādrumaḥ: ‘Mahādruma’, the great tree (symbol of vast support/shelter).

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

This verse supplies specific epithets for the Linga/Shiva used in nāma-japa during Linga-pūjā; reciting them is treated as a direct devotional approach to Pati (Shiva) for loosening Pāśa (bondage) over the Pashu (individual soul).

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

Through varied names—gentle (Sukumāra), jewel-like radiance (Maṇīcaka), joy-giving (Modākī), and world-supporting (Mahādruma)—the verse points to Shiva-tattva as both compassionate and all-sustaining, the supreme Pati who pervades and uplifts.

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-style nāma-japa as an upāsanā: chanting these names as part of Linga-arcana, supporting Pāśupata-oriented purification of mind and devotion-centered steadiness.