Shloka 39

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

Devanagari script

ग्रहाणि ऋषयः सप्त ध्रुवो विप्राः क्रमादिह योजनानां महीपृष्ठाद् ऊर्ध्वं पञ्चदश आ ध्रुवात्

Transliteration

grahāṇi ṛṣayaḥ sapta dhruvo viprāḥ kramādiha yojanānāṃ mahīpṛṣṭhād ūrdhvaṃ pañcadaśa ā dhruvāt

Translation

ຕາມລໍາດັບ ທີ່ນີ້ມີ ດາວເຄາະທັງຫຼາຍ, ຣິສີ 7 ອົງ, ແລະ ທຣຸວະ, ໂອ ພຣາຫມັນທັງຫຼາຍ. ສະຖານທີ່ຂອງພວກນັ້ນວັດເປັນ ໂຢຊະນະ, ຍົກຈາກຜິວໂລກຂຶ້ນໄປເທິງ ເປັນລໍາດັບ 15 ຊັ້ນ, ສິ້ນສຸດທີ່ ທຣຸວະ।

Word by Word

• ग्रहाणि: the planets

• ऋषयः सप्त: the Seven Sages (Saptarishis)

• ध्रुवः: Dhruva (the Pole Star)

• विप्राः: O Brahmins

• क्रमात्: in order/sequence

• इह: here (in this account)

• योजनानाम्: of yojanas (a unit of distance)

• महीपृष्ठात्: from the earth’s surface

• ऊर्ध्वम्: upward/above

• पञ्चदश: fifteen

• आ ध्रुवात्: up to (ending with) Dhruva

Speaker

Suta Goswami

Characters & Entities

• Saptarishis
• Dhruva

FAQs

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

By mapping the ordered cosmos (planets–Saptarishis–Dhruva), the verse frames creation as a structured field of Pasha (cosmic order and limitation) within which the devotee turns to the Linga as the sign of Pati—Shiva, who transcends and governs all levels.

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

Though Shiva is not named, the cosmological hierarchy implies a highest “fixed point” (Dhruva) within the manifest universe; Shaiva Siddhanta reads Shiva-tattva as beyond even such cosmic fixity—Pati who is supra-cosmic, the ground of order, and the liberator of the Pashu from Pasha.

What ritualistic or Yogic practice is highlighted here?

The verse supports dhyāna-based upāsanā: contemplative ascent through cosmic principles (tattva-smaraṇa) culminating not in Dhruva but in Shiva-realization through Linga-dhyāna, a Pashupata-oriented inward transcendence of cosmic gradations.