Shloka 8

जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा

Devanagari script

इलावृताय प्रददौ मेरुर्यत्र तु मध्यमः नीलाचलाश्रितं वर्षं रम्याय प्रददौ पिता

Transliteration

ilāvṛtāya pradadau meruryatra tu madhyamaḥ nīlācalāśritaṃ varṣaṃ ramyāya pradadau pitā

Translation

父はイラーヴリタ（Ilāvṛta）を授けた—その中央にはメール山（Meru）がそびえる。さらに父は、青き山ニールाचラ（Nīlācala）に依るヴァルシャをラミヤ（Ramya）に与えた。

Word by Word

• इलावृताय (ilāvṛtāya): to Ilāvṛta

• प्रददौ (pradadau): gave, allotted

• मेरुः (meruḥ): Mount Meru

• यत्र (yatra): where

• तु (tu): indeed

• मध्यमः (madhyamaḥ): central, in the middle

• नीलाचल-आश्रितम् (nīlācala-āśritam): situated upon/associated with Nīlācala (Blue Mountain)

• वर्षम् (varṣam): region/land division (varṣa)

• रम्याय (ramyāya): to Ramya

• पिता (pitā): the father (progenitor/sovereign who apportions).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Suta
• Meru
• Ilavrita
• Nilachala
• Ramya

FAQs

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

By mapping Ilāvṛta around central Meru, the verse frames sacred geography as ordered space—supporting the Shaiva idea that worship (including Linga-puja) is most potent when aligned with cosmic order (ṛta) upheld by Pati (Shiva).

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

Though Shiva is not named, the act of allotting realms reflects the governance principle of Pati: the Supreme Lord who arranges and sustains the worlds, while pashus (souls) inhabit allotted domains under the law of karma and dharma.

What ritualistic or Yogic practice is highlighted here?

No direct ritual is prescribed, but the imagery of Meru as the center supports Pashupata-oriented yogic contemplation: meditating on the inner axis (suṣumṇā/inner Meru) and establishing steadiness before engaging in Shiva-puja.