Shloka 3

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

Devanagari script

नीलस्तथोत्तरे मेरोः श्वेतस्तस्योत्तरे पुनः शृङ्गी तस्योत्तरे विप्रास् त्रयस्ते वर्षपर्वताः

Transliteration

nīlastathottare meroḥ śvetastasyottare punaḥ śṛṅgī tasyottare viprās trayaste varṣaparvatāḥ

Translation

হে বিপ্ৰসকল! মেরুৰ উত্তৰে নীল পৰ্বত, তাৰো উত্তৰে শ্বেত পৰ্বত, আৰু শ্বেতৰ উত্তৰে শৃঙ্গী আছে। এই তিনিও বছৰ-পৰ্বত বুলি প্ৰসিদ্ধ।

Word by Word

• nīlaḥ: Nīla (a mountain)

• tathā: likewise/indeed

• uttare: to the north

• meroḥ: of Meru

• śvetaḥ: Śveta (a mountain)

• tasya: of it (Nīla)

• uttare: to the north

• punaḥ: again/further

• śṛṅgī: Śṛṅgī (a mountain)

• tasya: of it (Śveta)

• uttare: to the north

• viprāḥ: O Brahmins

• trayaḥ: three

• te: those

• varṣa-parvatāḥ: Varṣa-mountains (mountains defining the varṣas/regions).

Speaker

Suta Goswami

Characters & Entities

• Meru
• Nīla
• Śveta
• Śṛṅgī

FAQs

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

It situates Linga Purana’s Shaiva sacred worldview in a mapped cosmos: the ordered regions (varṣas) and their mountains are the stage on which dharma, pilgrimage, and Shiva-oriented worship unfold.

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

Indirectly, it reflects Shiva as Pati—the transcendent ground of order—because the Purana presents a cosmos that is structured, upheld, and intelligible, mirroring the Lord’s governance over sṛṣṭi (manifestation).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata Yoga technique is stated; the takeaway is the sacralization of space—pilgrimage, tīrtha-orientation, and worship aligned to a cosmically ordered geography.