Shloka 39
Bhu-maṇḍala-varṇanam
Description of the Earth-Maṇḍala, the Seven Continents, and Meru
सर्वेषां चैव देवानां यक्षगंधर्वरक्षसाम् । क्रीडंति देवदैतेयाश्शैलप्रायेष्वहर्निशम्
sarveṣāṃ caiva devānāṃ yakṣagaṃdharvarakṣasām | krīḍaṃti devadaiteyāśśailaprāyeṣvaharniśam
Indeed, the Devas—as well as the Yakṣas, Gandharvas, and Rākṣasas—together with the Devas and Daityas, sport there day and night, mostly upon the mountain-peaks.
Suta Goswami
Tattva Level: pashu
Sthala Purana: Not a Jyotirliṅga account; depicts the Meru-region as a shared arena where Devas, Yakṣas, Gandharvas, Rākṣasas, and even Daityas ‘sport’ continuously—mythic ecology of multiple classes of beings.
Significance: Highlights the Purāṇic ‘loka’ hierarchy and the mixed society of non-human beings; encourages discernment (viveka) about loka-pleasures versus liberation.
FAQs
It highlights a sacred, elevated realm where many classes of beings dwell and move freely, implying that proximity to Shiva’s mountain-abode symbolizes a higher, sattvic plane of existence—yet still within the created order that the soul (paśu) ultimately transcends by Shiva’s grace (Pati).
The verse evokes the mountainous divine setting traditionally associated with Shiva’s abode; in Saguna worship, such sacred geography supports bhakti by directing the mind to Shiva as the Lord present in holy places, while Linga-worship internalizes that presence as the all-pervading Pati beyond location.
A practical takeaway is mountain-temple pilgrimage or inward “Kailasa-dhyana”: steady japa of the Panchakshara (Om Namaḥ Śivāya) with a calm, uplifted mind, supported by Shaiva marks like Tripuṇḍra (bhasma) and Rudrākṣa as aids to remembrance.