Shloka 7

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

Devanagari script

तांस्तु संक्षेपतो वक्ष्ये नाममात्रेण वै क्रमात् विद्रुमः प्रथमः प्रोक्तो द्वितीयो हेमपर्वतः

Transliteration

tāṃstu saṃkṣepato vakṣye nāmamātreṇa vai kramāt vidrumaḥ prathamaḥ prokto dvitīyo hemaparvataḥ

Translation

ບັດນີ້ ຂ້າພະເຈົ້າຈະກ່າວໂດຍຫຍໍ້ ຕາມລຳດັບ ໂດຍແຕ່ຊື່ເທົ່ານັ້ນ: ອັນທຳອິດເອີ້ນວ່າ ວິດຣຸມ (Vidruma) ແລະອັນທີສອງແມ່ນພູຄຳ ເຮມະປະຣະວະຕະ (Hemaparvata).

Word by Word

• तान् (tān): those (mountains)

• तु (tu): indeed/now

• संक्षेपतः (saṃkṣepataḥ): briefly

• वक्ष्ये (vakṣye): I shall declare

• नाममात्रेण (nāma-mātreṇa): by name alone

• वै (vai): certainly

• क्रमात् (kramāt): in order

• विद्रुमः (vidrumaḥ): Vidruma (name of a mountain)

• प्रथमः (prathamaḥ): first

• प्रोक्तः (proktaḥ): said/declared

• द्वितीयः (dvitīyaḥ): second

• हेमपर्वतः (hema-parvataḥ): Hemaparvata, the golden mountain

Speaker

Suta Goswami

Characters & Entities

• Suta Goswami
• Vidruma
• Hemaparvata

FAQs

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

It begins a concise, ordered naming of sacred locations (mountains), implying that Shiva’s liṅga-worship is anchored in specific kṣetras where devotion and pilgrimage intensify puṇya and purify the paśu (bound soul) from pāśa (bondage).

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

Indirectly, by mapping sacred geography: Shiva as Pati is approached through named kṣetras—supporting the Siddhāntic view that grace (anugraha) operates through śāstra, mantra, and consecrated places that awaken devotion and right knowledge.

What ritualistic or Yogic practice is highlighted here?

Pilgrimage-oriented śaiva practice is implied: visiting parvata-tīrthas, performing liṅga-pūjā and japa there, and cultivating purity and discipline aligned with Pāśupata ideals of detachment and devotion.