Shloka 22
Adhyaya 49: जम्बूद्वीप-मेर्वादि-वर्षपर्वत-वन-सरः-रुद्रक्षेत्र-वर्णनम्
कैलासो गन्धमादश् च हेमवांश्चैव पर्वतौ पूर्वतश् चायतावेताव् अर्णवान्तर्व्यवस्थितौ
kailāso gandhamādaś ca hemavāṃścaiva parvatau pūrvataś cāyatāvetāv arṇavāntarvyavasthitau
À l’est se dressent deux montagnes d’ample étendue—Kailāsa et Gandhamādana—ainsi que Hemavān. Établies au sein de l’océan qui les ceint, elles demeurent comme des soutiens sacrés de l’ordre du monde, renommées comme sièges de la présence de Śiva.
Suta Goswami
FAQs
By locating Kailāsa and allied sacred mountains within the cosmic order, the verse frames Śiva’s abode as a living kṣetra; Linga worship is thereby grounded in the idea that the Linga is not merely an icon but the cosmic axis (Pati as the stabilizing reality) accessible through consecrated space.
Śiva-tattva is implied as the sustaining principle behind the world’s stability: these mountains function as supports within the oceanic enclosure, reflecting Pati’s role as the unmoving ground in which pashus (souls) exist and from which liberation from pāśa (bondage) becomes possible.
The verse primarily highlights kṣetra-smaraṇa (contemplation of Śiva’s sacred abodes) that supports Linga-pūjā and pilgrimage discipline; as a yogic takeaway, it aligns with Pāśupata orientation—fixing awareness on Śiva’s seat (Kailāsa) to steady mind and vows before formal worship.