Shloka 33

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

जांबूनदसमप्रख्या नानावर्णाश् च भोगिनः मेरुपादाश्रितो विप्रा द्वीपो ऽयं मध्यमः शुभः

Transliteration

jāṃbūnadasamaprakhyā nānāvarṇāś ca bhoginaḥ merupādāśrito viprā dvīpo 'yaṃ madhyamaḥ śubhaḥ

Translation

Wahai para brāhmaṇa, benua tengah yang suci ini—bersandar pada kaki Meru—termashyur laksana emas Jāmbūnada yang murni; di sini berdiam para bhogin, para raja nāga, dengan rupa dan warna beraneka.

Word by Word

• jāṃbūnada-sama-prakhyā: renowned as resembling Jāmbūnada (pure gold)

• nānā-varṇāḥ: of many colors

• ca: and

• bhoginaḥ: serpents/nāgas (those possessing coils/hoods)

• meru-pāda-āśritaḥ: situated at/depending upon the foot of Mount Meru

• viprāḥ: O brāhmaṇas

• dvīpaḥ ayam: this continent

• madhyamaḥ: central/middle

• śubhaḥ: auspicious, благоприятный

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Meru
• Nāgas

FAQs

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

By presenting the “central, auspicious” world anchored at Meru, the verse frames the cosmos as an ordered field for dharma and Shiva-upasana—where the Pashu (soul) may align with cosmic stability and approach Pati (Shiva) through right worship.

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

Implicitly, it reflects Shiva-tattva as the stabilizing principle behind cosmic order: the centrality (madhyama) and auspiciousness (śubha) of the world mirror Pati’s governance that holds creation together even amidst diverse beings and forces.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative—using sacred cosmology as a support for dhyāna, seeing the world’s ordered structure as a reminder to transcend pāśa (bondage) and orient the Pashu toward Pati.