Shiva Purana — Vayaviya Samhita, Shloka 15

मन्दरगिरिवर्णनम् — Description of Mount Mandara as Śiva’s Residence

Tapas-abode

Devanagari script

लताप्रतानजटिलैस्तरुभिस्तपसैरिव । जयाशिषा सहाभ्यर्च्य निषेव्यत इवाद्रिराट्

Transliteration

latāpratānajaṭilaistarubhistapasairiva | jayāśiṣā sahābhyarcya niṣevyata ivādrirāṭ

Translation

Enchevêtré de lianes déployées et entouré d’arbres comme en austérités, le roi des montagnes paraissait comme adoré avec des bénédictions de victoire, et comme continuellement servi avec une dévotion respectueuse.

Word by Word

• लता: creeper
• लता: Sambandha (सम्बन्ध)
• Type: Noun
• Root: लता (प्रातिपदिक)
• Form: स्त्रीलिङ्ग; समासाङ्ग (पूर्वपद)

• प्रतान: spread, expanse
• प्रतान: Sambandha (सम्बन्ध)
• Type: Noun
• Root: प्रतान (प्रातिपदिक)
• Form: पुंलिङ्ग; समासाङ्ग (मध्यपद)

• जटिलैः: with (trees) tangled with creeper-spreads
• जटिलैः: Karaṇa (करण)
• Type: Adjective
• Root: जटिल (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/करण), बहुवचन; समासः—लताप्रतानजटिलैः = लताप्रतानैः जटिलैः (tangled with creeper-spreads)

• तरुभिः: with trees
• तरुभिः: Karaṇa (करण)
• Type: Noun
• Root: तरु (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/करण), बहुवचन

• तपसैः: by austerities
• तपसैः: Upamāna-sādhana (उपमानसाधन)
• Type: Noun
• Root: तपस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/करण), बहुवचन

• इव: as if/like
• इव: Upamā (उपमा)
• Type: Indeclinable
• Root: इव (अव्यय)
• Form: अव्यय; उपमावाचक (particle of comparison)

• जया: victory
• जया: Karaṇa (करण)
• Type: Noun
• Root: जय (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/करण), एकवचन; समासाङ्ग (पूर्वपद)

• आशिषा: with a blessing of victory
• आशिषा: Karaṇa (करण)
• Type: Noun
• Root: आशिष् (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/करण), एकवचन; समासः—जयाशिषा = जयस्य आशिषा (with a blessing of victory)

• सह: together/with
• सह: Sahakāraka (सहकारक)
• Type: Indeclinable
• Root: सह (अव्यय)
• Form: अव्यय; सहार्थक (with)

• अभ्यर्च्य: having worshipped
• अभ्यर्च्य: Pūrvakāla-kriyā (पूर्वकालक्रिया)
• Type: Verb
• Root: अभि-√अर्च् (धातु)
• Form: क्त्वान्त (Gerund/Absolutive), अव्ययभाव; ‘having worshipped’

• निषेव्यते: is resorted to/served
• निषेव्यते: Kriyā (क्रिया)
• Type: Verb
• Root: नि-√सेव् (धातु)
• Form: लट् (Present), प्रथमपुरुष (3rd), एकवचन; आत्मनेपद (Ātmanepada)

• इव: as if
• इव: Upamā (उपमा)
• Type: Indeclinable
• Root: इव (अव्यय)
• Form: अव्यय; उपमावाचक

• अद्रिराट्: the mountain-king (Himālaya)
• अद्रिराट्: Karta (कर्ता)
• Type: Noun
• Root: अद्रिराट् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/कर्ता), एकवचन; समासः—अद्रि + राट् (king of mountains)

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pati

Shiva Form: Dakṣiṇāmūrti

Jyotirlinga Context

Jyotirlinga: Kedāranātha

Sthala Purana: The mountain-king appears ‘worshipped’ by tapas-like trees and attended in service—an image of the kṣetra as a living āśrama where austerity culminates in Śiva’s grace (anugraha), resonant with Kedāra’s ascetic ethos.

Significance: Frames the pilgrimage as tapas + sevā leading to jayāśiṣ (victorious blessing): victory over pāśa (bondage) through the Lord’s favor.

Mantra Metadata

Type: stotra

Shakti Dimension

Shakti Form: Pārvatī

Role: liberating

Ritual Elements

Offering: pushpa

Characters & Entities

• Himalaya

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse sacralizes the Himalaya: nature itself (creepers and trees) is portrayed as engaged in tapas and worship, teaching that the entire cosmos can become an offering to Pati (Śiva) when infused with devotion and disciplined stillness.

How does this verse relate to the worship of the Linga or Saguna Shiva?

By depicting the mountain as continually “served” and “worshipped,” it supports Saguna-bhakti: sacred forms and places become concrete supports for reverence, preparing the mind for deeper realization of Śiva beyond form (Nirguna) through sustained seva and contemplation.

What ritualistic or meditative practice is suggested here?

It suggests tapas with seva-bhāva—regular worship and reverent attendance at a sacred place; in Shaiva practice this can be paired with japa of the Pañcākṣarī (Om Namaḥ Śivāya) and simple pūjā as steady, victory-bestowing discipline over the senses.