Shloka 30

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

Devanagari script

दक्षिणस्यापि शैलस्य शिखरे देवसेविता जम्बूः सदा पुण्यफला सदा माल्योपशोभिता

Transliteration

dakṣiṇasyāpi śailasya śikhare devasevitā jambūḥ sadā puṇyaphalā sadā mālyopaśobhitā

Translation

Upon the summit of the southern mountain stands the Jambū tree, ever worshipped by the Devas—ever bearing meritorious, auspicious fruits, and ever adorned with garlands—signifying a sanctified realm where devotion to Pati (Śiva) ripens the fruits of dharma and loosens the pāśas (bonds) of the paśu (soul).

Word by Word

• दक्षिणस्य: of the southern

• अपि: also

• शैलस्य: of the mountain

• शिखरे: on the peak/summit

• देव-सेविता: served/worshipped by the gods

• जम्बूः: the Jambū tree

• सदा: always

• पुण्य-फलाः: having holy/merit-giving fruits

• सदा: always

• माल्य-उपशोभिता: beautified/adorned with garlands

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Devas
• Jambū (divine tree)
• Shiva (implied as Pati through sacred-space framing)

FAQs

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

It frames a sanctified Shaiva landscape: a Deva-venerated locus where purity and merit naturally “bear fruit,” reinforcing that Linga-worship and tirtha-seva are supports for dharma and inner purification.

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

Indirectly: the ever-fruitful, ever-adorned sacred summit points to Pati’s grace as steady and inexhaustible—where proximity to the divine order helps the paśu move from bondage (pāśa) toward freedom.

What ritualistic or Yogic practice is highlighted here?

Deva-sevā as a model for human practice—tirtha-sevana, offering garlands (mālya), and cultivating sattva; these serve as auxiliaries to Shaiva sādhanā, including Pāśupata-oriented purification.