Shloka 32

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

Devanagari script

संजातः शिखरे ऽश्वत्थः स महान् चैत्यपादपः सुपार्श्वस्योत्तरस्यापि शृङ्गे जातो महाद्रुमः

Transliteration

saṃjātaḥ śikhare 'śvatthaḥ sa mahān caityapādapaḥ supārśvasyottarasyāpi śṛṅge jāto mahādrumaḥ

Translation

峰にはアシュヴァッタ（聖なる無花果）が生じ、祠の樹として崇められる大樹となった。さらにスパールシュヴァ山の北の峰にも、力強くそびえる巨木が生まれた。

Word by Word

• saṃjātaḥ: arose/was born

• śikhare: on the summit/peak

• aśvatthaḥ: the sacred fig tree

• saḥ: that/he

• mahān: great

• caitya-pādapaḥ: shrine-tree/revered sacred tree

• supārśvasya: of (mount) Supārśva

• uttarasyāpi: of the northern also

• śṛṅge: on the horn-like peak/summit

• jātaḥ: was born/manifested

• mahā-drumaḥ: a great tree/mighty timber tree

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It sacralizes specific peaks through the manifestation of a caitya-pādapa (shrine-tree), implying that such places become fit for Śiva-upāsanā—especially for installing or worshipping the Liṅga with heightened merit.

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

By presenting sanctity as something that ‘arises’ in the world, the verse reflects Śiva as Pati whose śakti consecrates space and nature, turning ordinary geography into a field for liberation of the paśu from pāśa through worship.

What ritualistic or Yogic practice is highlighted here?

Pilgrimage-oriented Śiva-pūjā: approaching consecrated sites (peaks, shrine-trees) for japa, dhyāna, and offerings—supportive auxiliaries to Pāśupata discipline rather than a separate technique.