Shloka 11

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

अस्या विनिर्गता नद्यः शतशो ऽथ सहस्रशः सर्वद्वीपाद्रिवर्षेषु बहवः परिकीर्तिताः

Transliteration

asyā vinirgatā nadyaḥ śataśo 'tha sahasraśaḥ sarvadvīpādrivarṣeṣu bahavaḥ parikīrtitāḥ

Translation

彼女より河川が湧き出でた—百に及び、さらには千にも及ぶ—その多くは、あらゆるドヴィーパ（dvīpa）、山々、そしてヴァルシャ（varṣa）の地において称えられている。

Word by Word

• अस्या (asyā): from her/of her

• विनिर्गता (vinirgatāḥ): have flowed forth/issued out

• नद्यः (nadyaḥ): rivers

• शतशः (śataśaḥ): by hundreds

• अथ (atha): and then/indeed

• सहस्रशः (sahasraśaḥ): by thousands

• सर्व (sarva): all

• द्वीप (dvīpa): continents/island-continents

• अद्रि (adri): mountains

• वर्षेषु (varṣeṣu): in regions/lands

• बहवः (bahavaḥ): many

• परिकीर्तिताः (parikīrtitāḥ): are renowned/are recounted extensively.

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

FAQs

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

It frames the sacred landscape—rivers, mountains, and regions—as sanctified manifestations within creation, supporting tirtha-based Shiva-puja where devotees approach the Pati (Shiva) through consecrated places and waters.

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

Indirectly, it reflects Shiva-tattva as the immanent ground of the cosmos: the ordered multiplicity of rivers across dvipas and varshas points to a single sacred source sustaining manifestation, while the Pati remains the transcendent Lord of that order.

What ritualistic or Yogic practice is highlighted here?

Tirtha-snana and water-offerings (jala-abhisheka) are implied: rivers are praised as channels for purification of the pashu (bound soul) from pasha (bondage), preparing one for disciplined Shiva-puja and Pashupata-oriented sadhana.