Shloka 30

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

सुयशायाः सुनेत्रायाः मातॄणां मदनस्य च तस्य जम्बूनदी नाम मूलमावेष्ट्य संस्थिता

Transliteration

suyaśāyāḥ sunetrāyāḥ mātṝṇāṃ madanasya ca tasya jambūnadī nāma mūlamāveṣṭya saṃsthitā

Translation

لسوياشا وسونيترا، وللأمهات الإلهيات (Mātṛs)، ولمَدَنا أيضًا—تقوم هناك حضرة مقدّسة تُدعى جامبونادي (Jambūnadī)، قد أُقيمت بعد أن التفّت حول الجذر، ضمن الترتيب المنظّم المحيط بالسيد باتي (Pati).

Word by Word

• suyaśāyāḥ: of Suyashā

• sunetrāyāḥ: of Sunetrā

• mātṝṇām: of the Divine Mothers (Mātṛs)

• madanasya: of Madana (Kāma)

• ca: and

• tasya: of that (sacred locus)

• jambūnadī nāma: named Jambūnadī

• mūlam: the root

• āveṣṭya: having encircled/wrapped around

• saṃsthitā: stationed/established

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Matrikas
• Madana
• Suyasha
• Sunetra
• Linga

FAQs

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

It presents an āvaraṇa-style sacred arrangement: specific divine powers (Mātṛs and named figures) are stationed around the holy root/shrine, implying that Linga-pūjā is supported by an ordered field of protective and empowering presences centered on the Pati (Shiva).

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

Shiva-tattva is implied as the central Pati around whom divine energies and attendants take their proper places; the verse depicts a cosmos that becomes stable when arranged around the Lord’s locus, reflecting Shiva as the grounding principle beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

It aligns with āvaraṇa/pariṣkara concepts in shrine-worship: establishing or contemplating protective circles around the Linga; yogically, it supports Pāśupata-style dhāraṇā by fixing awareness on a centered sacred locus with ordered guardianship.