Shloka 27

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

Devanagari script

दशयोजनसाहस्रम् आयामस् तेषु पठ्यते पूर्वे तु मन्दरो नाम दक्षिणे गन्धमादनः

Transliteration

daśayojanasāhasram āyāmas teṣu paṭhyate pūrve tu mandaro nāma dakṣiṇe gandhamādanaḥ

Translation

ຄວາມຍາວຂອງພູເຫຼົ່ານັ້ນ ກ່າວກັນວ່າ 10,000 ໂຢຊະນະ. ທາງຕາເວັນອອກມີພູຊື່ ມັນດະຣະ; ທາງໃຕ້ມີ ຄັນທະມາດະນະ.

Word by Word

• daśa: ten

• yojana: a yojana (measure of distance)

• sāhasram: a thousand

• daśa-yojana-sāhasram: ten-thousand yojanas

• āyāmaḥ: length/extent

• teṣu: among them/in those (regions)

• paṭhyate: is recited/declared in tradition

• pūrve: in the east

• tu: indeed

• mandaraḥ: Mandara (name of a mountain)

• nāma: named/called

• dakṣiṇe: in the south

• gandhamādanaḥ: Gandhamādana (name of a mountain)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mandara
• Gandhamadana

FAQs

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

It situates Shiva’s worship within a sanctified cosmos: the Purana maps space (directions and sacred mountains) so devotees can align puja, sankalpa, and dhyana with an ordered Shaiva universe where Pati (Shiva) pervades all regions.

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

Though not naming Shiva directly, the verse reflects Shiva-tattva as the all-pervasive ground (Pati) in which cosmic order and directions arise—supporting the Siddhanta view that the world (pasha) is real yet dependent on the Lord who structures it.

What ritualistic or Yogic practice is highlighted here?

Directional contemplation (dik-smriti) used in puja and dhyana: mentally placing sacred loci in the quarters steadies the pashu (individual soul) and aids Pashupata-style concentration before linga-archana.