Shloka 52

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

Devanagari script

इत्येते देवचरिता उत्कटाः पर्वतोत्तमाः सर्वे पश्चिमदिग्भागे रुद्रक्षेत्रसमन्विताः

Transliteration

ityete devacaritā utkaṭāḥ parvatottamāḥ sarve paścimadigbhāge rudrakṣetrasamanvitāḥ

Translation

Thus, these most excellent and formidable mountains—hallowed by the deeds and presences of the Devas—are all situated in the western quarter, each endowed with a Rudra-kṣetra, a sacred domain of Lord Rudra where Śiva’s grace is especially accessible for the release of the paśu (bound soul) from pāśa (bondage).

Word by Word

• iti: thus

• ete: these

• deva-caritāḥ: associated with the deeds/holy movements of the Devas

• utkaṭāḥ: formidable, intense, awe-inspiring

• parvata-uttamāḥ: the best/excellent mountains

• sarve: all

• paścima-dik-bhāge: in the region/portion of the western direction

• rudra-kṣetra: Rudra’s sacred field/holy territory

• samanvitāḥ: endowed with, accompanied by, possessed of

Speaker

Suta Goswami

Characters & Entities

• Rudra
• Shiva
• Devas

FAQs

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

It frames certain western mountains as Rudra-kṣetras—Śiva-charged sacred zones where Linga worship and pilgrimage are considered especially potent for receiving Śiva’s anugraha (grace) and progressing from bondage (pāśa) toward liberation.

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

Śiva-tattva is implied as immanent and place-consecrating: Rudra’s presence establishes kṣetras where the Pati (Lord) becomes readily approachable, transforming geography into a field of grace for the paśu.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights tīrtha-yātrā (pilgrimage) and kṣetra-sevā as supports to Śaiva sādhanā; in practice this includes Linga-pūjā, Rudra-japa, and disciplined observances aligned with Pāśupata-oriented devotion.