Shloka 28

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

Devanagari script

विपुलः पश्चिमे पार्श्वे सुपार्श्वश्चोत्तरे स्मृतः महावृक्षाः समुत्पन्नाश् चत्वारो द्वीपकेतवः

Transliteration

vipulaḥ paścime pārśve supārśvaścottare smṛtaḥ mahāvṛkṣāḥ samutpannāś catvāro dvīpaketavaḥ

Translation

Vipula is remembered as standing on the western side, and Supārśva on the northern. Thus arose four great trees, serving as the banner-signs of the islands—cosmic markers within Śiva’s ordered creation.

Word by Word

• विपुलः (vipulaḥ): Vipula (name of a great tree/marker)

• पश्चिमे (paścime): in the west

• पार्श्वे (pārśve): on the side/flank

• सुपार्श्वः (supārśvaḥ): Supārśva (name of a great tree/marker)

• च (ca): and

• उत्तरे (uttare): in the north

• स्मृतः (smṛtaḥ): is remembered/said

• महावृक्षाः (mahāvṛkṣāḥ): great trees

• समुत्पन्नाः (samutpannāḥ): arose/came into being

• चत्वारः (catvāraḥ): four

• द्वीपकेतवः (dvīpa-ketavaḥ): island-banners, emblems/signs of the dvīpas

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames the cosmos as a structured manifestation (sṛṣṭi) under Pati (Śiva), where even geography has sacred markers; such ordered creation supports Linga worship as alignment with Śiva’s cosmic law (ṛta) rather than mere regional devotion.

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

Śiva-tattva is implied as the supreme ordering principle: the world is not random but sign-bearing and intelligible. The dvīpa-emblems indicate a creation that is meaningful, governed, and capable of guiding pashus (souls) toward recognition of Pati.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the takeaway is contemplative (dhyāna) use of sacred geography—seeing creation as Śiva’s vibhūti—supporting Pāśupata-style inner detachment from pasha (bondage) through cosmic perspective.