Shloka 51

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

मयूरबर्हवर्णस्तु शातकुंभस् त्रिशृङ्गवान् एते पर्वतराजानो जंबूद्वीपे व्यवस्थिताः

Transliteration

mayūrabarhavarṇastu śātakuṃbhas triśṛṅgavān ete parvatarājāno jaṃbūdvīpe vyavasthitāḥ

Translation

Mayūrabarha—gefärbt wie eine Pfauenfeder—und Śātakuṃbha, zusammen mit Triśṛṅgavān (dem Dreigipfligen): dies sind die Könige der Berge, die in Jambūdvīpa gegründet sind.

Word by Word

• मयूर-बर्ह-वर्णः: having the color of a peacock-feather plume

• तु: and/indeed

• शातकुंभः: Śātakuṃbha (lit. ‘of refined gold’, a named mountain)

• त्रि-शृङ्ग-वान्: possessing three peaks

• एते: these

• पर्वत-राजानः: kings among mountains/sovereign mountains

• जंबूद्वीपे: in Jambūdvīpa

• व्यवस्थिताः: situated/established

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Jambudvipa
• Mayurabarha
• Satakumbha
• Trishringavan

FAQs

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

It situates Shiva-upasana within sacred geography: Jambudvipa’s named mountains function as divinely ordered kshetras where devotees (pashu) undertake worship and discipline to move toward Pati (Shiva).

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

Indirectly, it reflects Shiva-tattva as the cosmic order (niyati) that establishes and sustains the world’s structures—mountains and realms—within which souls experience karma and seek liberation.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is kshetra-oriented practice—choosing sanctified places for japa, dhyana, and Linga-puja, aligning the pashu’s discipline with the ordered cosmos.