Shloka 48

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

हिमवान् यक्षमुख्यानां भूतानाम् ईश्वरस्य च सर्वाद्रिषु महादेवो हरिणा ब्रह्मणांबया

Transliteration

himavān yakṣamukhyānāṃ bhūtānām īśvarasya ca sarvādriṣu mahādevo hariṇā brahmaṇāṃbayā

Translation

ហិមវាន (ភ្នំហិមាល័យ) ជាទីស្ថិតដ៏ប្រសើរបំផុតរបស់យក្ស និងភូតទាំងឡាយ ហើយនៅលើភ្នំទាំងអស់ ព្រះមហាទេវ មានស្ថិត—ជាមួយព្រះហរិ និងព្រះព្រហ្មា—ជាព្រះអម្ចាស់តែមួយដែលពេញលេញគ្របដណ្តប់កំពូលបរិសុទ្ធទាំងអស់។

Word by Word

• himavān: Himavān, the Himalaya

• yakṣa-mukhyānām: of the chief Yakṣas / Yakṣa leaders

• bhūtānām: of the Bhūtas (Shiva’s elemental hosts)

• īśvarasya: of the Lord (Īśvara, Pati)

• ca: and

• sarva-adriṣu: in all mountains

• mahādevaḥ: Mahādeva (Shiva)

• hariṇā: with Hari (Vishnu)

• brahmaṇā: with Brahmā

• ambayā: with Ambā (the Goddess, Śakti/Umā)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Ambika (Shakti/Parvati)
• Yakshas
• Bhutas

FAQs

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

It grounds Linga-worship in sacred geography: every mountain is a seat of Mahādeva, implying that the Linga represents Shiva’s all-pervading presence (Pati) accessible in kṣetras, especially Himavān.

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

Shiva is presented as Īśvara/Pati who pervades all mountains, accompanied by Śakti (Ambā) and acknowledged even alongside Hari and Brahmā—signaling Shiva’s sovereignty and the integrated unity of divine functions.

What ritualistic or Yogic practice is highlighted here?

The takeaway is kṣetra-based upāsanā: worship of the Linga in mountain shrines and inward Pāśupata contemplation that sees Pati present everywhere, loosening pāśa (bondage) for the paśu (soul).