Shloka 24

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

Devanagari script

त्रिशृङ्गो जारुचिश्चैव उत्तरौ वरपर्वतौ पूर्वतश् चायतावेताव् अर्णवान्तर्व्यवस्थितौ

Transliteration

triśṛṅgo jāruciścaiva uttarau varaparvatau pūrvataś cāyatāvetāv arṇavāntarvyavasthitau

Translation

Au nord se trouvent les excellentes montagnes Triśṛṅga et Jāruci; et à l’est, ces deux chaînes longuement étirées demeurent situées au sein de l’océan qui ceint—marquant les frontières ordonnées du monde établies par le Seigneur, le Pati (Śiva).

Word by Word

• त्रिशृङ्गः: Triśṛṅga (name of a mountain)

• जारुचिः: Jāruci (name of a mountain)

• च एव: and indeed

• उत्तरौ: the two in the north / northern pair

• वर-पर्वतौ: excellent mountains

• पूर्वतः: to the east

• च: and

• आयतौ: long, extended

• एतौ: these two

• अर्णव-अन्तर्-व्यवस्थितौ: situated within/inside the ocean (arṇava), placed in-between / encompassed by the sea

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames the universe as a deliberately ordered sacred field; for Linga worship, this supports the view that the Linga signifies Pati (Shiva) who establishes and contains all regions, making worship a re-alignment of the pashu with cosmic order.

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

Though not naming doctrines explicitly, it implies Shiva-tattva as the governing principle behind spatial order—Pati who stabilizes the manifest world (Pasha) in which the soul (Pashu) journeys.

What ritualistic or Yogic practice is highlighted here?

No direct ritual is prescribed; the takeaway is contemplative (bhāvana): in Pashupata-oriented practice, one meditates on the cosmos as Shiva’s regulated manifestation and turns inward to the Linga as the axis of that order.