Shloka 40

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

Devanagari script

उत्तरे नैगमेयस्य कुमारस्य च पूर्वतः अरुणोदस्य पूर्वेण शैलेन्द्रा नामतः स्मृताः

Transliteration

uttare naigameyasya kumārasya ca pūrvataḥ aruṇodasya pūrveṇa śailendrā nāmataḥ smṛtāḥ

Translation

To the north of Naigameya Kumāra, and to the east—beyond Aruṇodā—are remembered the mountain-lords known by the name Śailendrā.

Word by Word

• uttare: to the north

• naigameyasya: of Naigameya

• kumārasya: of Kumāra (the divine youth)

• ca: and

• pūrvataḥ: to the east/from the eastern side

• aruṇodasya: of Aruṇoda (a named region/water-body)

• pūrveṇa: to the east of/beyond

• śailendrāḥ: the lords of mountains, great mountains

• nāmataḥ: by name

• smṛtāḥ: are remembered/are recorded in tradition

Speaker

Suta Goswami

Characters & Entities

• Naigameya
• Kumara
• Aruṇoda
• Śailendrāḥ

FAQs

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

It maps a sacred Shaiva landscape—mountains and regions that function as kṣetras—supporting the Purāṇic idea that Linga-pūjā gains potency when performed in sanctified terrain aligned with Śiva’s presence as Pati.

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

Indirectly, it reflects Śiva-tattva as all-pervading: the Lord is not confined to a single shrine but is accessible through kṣetra, parvata, and tīrtha—spaces where the Pāśa-bound Pashu can orient toward liberation under Pati.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and tīrtha-yātrā as auxiliaries to Linga-pūjā—pilgrimage, reverence to mountains (parvata-devatā-bhāva), and disciplined conduct that supports Pāśupata-oriented purification from Pāśa.