Shloka 16

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

वैवस्वती दक्षिणे तु यमस्य यमिनां वराः भवनैरावृता दिव्यैर् जांबूनदमयैः शुभैः

Transliteration

vaivasvatī dakṣiṇe tu yamasya yamināṃ varāḥ bhavanairāvṛtā divyair jāṃbūnadamayaiḥ śubhaiḥ

Translation

തെക്കുഭാഗത്ത് യമന്റെ ‘വൈവസ്വതീ’ എന്ന പുരിയുണ്ട്; അവിടെ യമാനുചരന്മാരിൽ ശ്രേഷ്ഠർ ജാംബൂനദ-സ്വർണ്ണത്തിൽ നിർമ്മിത ദിവ്യവും ശുഭവുമായ ഭവനങ്ങൾ ചുറ്റിപ്പറ്റി വസിക്കുന്നു।

Word by Word

• vaivasvatī: Vaivasvatī (Yama’s southern city/region)

• dakṣiṇe: in the south/right-southern quarter

• tu: indeed

• yamasya: of Yama

• yaminām: of Yama’s attendants/servants (yamasya janāḥ)

• varāḥ: the best, the foremost

• bhavanaiḥ: by mansions, dwellings

• āvṛtā: surrounded, encircled

• divyaiḥ: divine, celestial

• jāmbūnadamayaiḥ: made of jāmbūnada-gold (refined celestial gold)

• śubhaiḥ: auspicious, splendid

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Yama (Vaivasvata)

FAQs

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

By portraying Yama’s realm as orderly and divinely structured, the verse reinforces that dharma and karmic law operate under cosmic governance—encouraging the devotee to take refuge in Pati (Shiva) through linga-bhakti to transcend saṃsāra and fear of death.

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

Indirectly, it implies Shiva-tattva as the supreme regulating ground beyond all lokas: even Yama’s jurisdiction functions within a higher cosmic order, pointing the Pashu toward liberation by aligning with Shiva’s grace rather than remaining bound by Pāśa (karmic fetters).

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway is ethical-yogic discipline—living by dharma and practicing Shiva-centered devotion (lingārcana with mantra-japa) so the Pashu is not overpowered by pāśa at the time of death.