Shloka 24

भुवनकोशस्वभाववर्णनम् — सप्तद्वीप-पर्वत-लोकविन्यासः तथा यक्ष-उमा-प्रकाशः

Devanagari script

स एव द्वीपपश्चार्धे मानसः पृथिवीधरः एक एव महासानुः संनिवेशाद्द्विधा कृतः

Transliteration

sa eva dvīpapaścārdhe mānasaḥ pṛthivīdharaḥ eka eva mahāsānuḥ saṃniveśāddvidhā kṛtaḥ

Translation

ದ್ವೀಪದ ಪಶ್ಚಿಮಾರ್ಧದಲ್ಲಿ ಅದೇ ‘ಮಾನಸ’ ಎಂಬ ಭೂಧರ ಪರ್ವತವು ಸ್ಥಿತವಾಗಿದೆ; ಅದು ಒಂದೇ ಮಹಾಸಾನು ಆದರೂ, ತನ್ನ ವಿನ್ಯಾಸದಿಂದ ಎರಡು ಭಾಗಗಳಾಗಿ ಮಾಡಿದಂತೆ ಕಾಣುತ್ತದೆ।

Word by Word

• स एव (sa eva): that very (same)

• द्वीप (dvīpa): continent/island (dvipa)

• पश्चिमार्धे (paścārdhe): in the western half

• मानसः (mānasaḥ): Mānasa (name of a mountain/range)

• पृथिवीधरः (pṛthivīdharaḥ): earth-bearer, mountain (supporter of the earth)

• एक एव (eka eva): one alone, single

• महासानुः (mahāsānuḥ): great ridge/slope, vast mountain-mass

• संनिवेशात् (saṃniveśāt): by arrangement/formation/structure

• द्विधा (dvidhā): into two, twofold

• कृतः (kṛtaḥ): made, formed

Speaker

Suta Goswami

FAQs

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

By describing the ordered structure of the world (dvipa, mountains, divisions), the verse supports a Shaiva Purana theme: the cosmos is a regulated field where Shiva as Pati sustains order, and worship of the Linga aligns the pashu (soul) to that divine order.

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

Indirectly, it points to Shiva-tattva as the sustaining principle: just as a mountain ‘supports the earth’ and yet appears divided by arrangement, Shiva as Pati upholds the world while manifesting differentiated forms without losing non-dual sovereignty.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative: in Pashupata-oriented reflection, the practitioner views cosmic structure as Shiva’s ordered manifestation, strengthening vairagya and dhyana on Pati amid the world’s divisions.