Shloka 18

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

Devanagari script

हिमप्रायस्तु हिमवान् हेमकूटस्तु हेमवान् तरुणादित्यसंकाशो हैरण्यो निषधः स्मृतः

Transliteration

himaprāyastu himavān hemakūṭastu hemavān taruṇādityasaṃkāśo hairaṇyo niṣadhaḥ smṛtaḥ

Translation

ヒマヴァーンは大いに雪に覆われると説かれ、ヘーマクータは黄金のごとく輝くと宣言される。さらにニシャダは金色の光を帯び、新たに昇る太陽のように照り映えるものとして、かく記憶される。

Word by Word

• hima-prāyaḥ: mostly snowy, snow-abounding

• tu: indeed/and

• himavān: the Himavān (Himalaya) mountain

• hema-kūṭaḥ: Hemakūṭa mountain

• tu: and

• hema-vān: possessing gold/golden, radiant

• taruṇa-āditya-saṃkāśaḥ: having the appearance of the young (rising) sun

• hairaṇyaḥ: golden, made of/like gold

• niṣadhaḥ: Niṣadha (a mountain range)

• smṛtaḥ: is remembered/said to be

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It situates Shiva-bhakti within a sanctified cosmic geography—mountains like Himavān and Hemakūṭa function as pure settings for tapas and Linga-sthāpana, supporting the devotee’s movement from Pāśa (bondage) toward Pati (Shiva) through sacred place-awareness.

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

By highlighting snow-like purity and sun-like radiance, the verse indirectly points to Shiva-tattva as both śuddha (purifying, beyond mala) and prakāśa (self-luminous consciousness), the Pati who illumines the Pashu and dissolves its bonds.

What ritualistic or Yogic practice is highlighted here?

The verse implies tapas and dhyāna in secluded, sattvic regions—an environment traditionally favored for Pāśupata-oriented sādhana and for performing Shiva-pūjā or Linga-pratiṣṭhā with mental steadiness and purity.