Shloka 40

Devanagari script

उत्तरे नैगमेयस्य कुमारस्य च पूर्वतः अरुणोदस्य पूर्वेण शैलेन्द्रा नामतः स्मृताः

Transliteration

uttare naigameyasya kumārasya ca pūrvataḥ aruṇodasya pūrveṇa śailendrā nāmataḥ smṛtāḥ

Translation

ナイガメーヤ・クマーラ（Naigameya Kumāra）の北、そして東方—アルノーダ（Aruṇodā）を越えた先—には、「シャイレーンドラ（Śailendrā）」と名づけられる山の王たちが記憶されている。

Word by Word

• uttare: to the north

• naigameyasya: of Naigameya

• kumārasya: of Kumāra (the divine youth)

• ca: and

• pūrvataḥ: to the east/from the eastern side

• aruṇodasya: of Aruṇoda (a named region/water-body)

• pūrveṇa: to the east of/beyond

• śailendrāḥ: the lords of mountains, great mountains

• nāmataḥ: by name

• smṛtāḥ: are remembered/are recorded in tradition

Speaker

Suta Goswami

Characters & Entities

• Naigameya
• Kumara
• Aruṇoda
• Śailendrāḥ

FAQs

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

It maps a sacred Shaiva landscape—mountains and regions that function as kṣetras—supporting the Purāṇic idea that Linga-pūjā gains potency when performed in sanctified terrain aligned with Śiva’s presence as Pati.

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

Indirectly, it reflects Śiva-tattva as all-pervading: the Lord is not confined to a single shrine but is accessible through kṣetra, parvata, and tīrtha—spaces where the Pāśa-bound Pashu can orient toward liberation under Pati.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā and tīrtha-yātrā as auxiliaries to Linga-pūjā—pilgrimage, reverence to mountains (parvata-devatā-bhāva), and disciplined conduct that supports Pāśupata-oriented purification from Pāśa.