Shloka 31

Devanagari script

मुनिश्च दुन्दुभिश्चैव सुता द्युतिमतस्तु वै तेषां स्वनामभिर् देशाः क्रौञ्चद्वीपाश्रयाः शुभाः

Transliteration

muniśca dundubhiścaiva sutā dyutimatastu vai teṣāṃ svanāmabhir deśāḥ krauñcadvīpāśrayāḥ śubhāḥ

Translation

Muni dan Dundubhi juga merupakan putera-putera Dyutimat yang bercahaya. Di Krauñcadvīpa terdapat wilayah-wilayah yang mulia lagi bertuah, yang menyandang nama mereka sendiri.

Word by Word

• मुनिः (muniḥ): Muni (a proper name)

• च (ca): and

• दुन्दुभिः (dundubhiḥ): Dundubhi (a proper name)

• च एव (ca eva): and indeed

• सुताः (sutāḥ): sons

• द्युतिमतः (dyutimataḥ): of Dyutimat (the radiant one

• तु (tu): indeed

• वै (vai): verily

• तेषाम् (teṣām): of them

• स्वनामभिः (svanāmabhiḥ): by their own names

• देशाः (deśāḥ): regions/countries

• क्रौञ्चद्वीप-आश्रयाः (krauñcadvīpa-āśrayāḥ): situated in/pertaining to Krauñcadvīpa

• शुभाः (śubhāḥ): auspicious

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Dyutimat
• Muni
• Dundubhi
• Krauñcadvīpa

FAQs

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

By naming regions after revered progenitors, the verse reinforces the Shaiva Purana principle that the manifest world is an ordered field (jagat) where sacred memory and lineage sanctify space—supporting tīrtha, vrata, and ultimately Linga-oriented worship within a consecrated cosmos.

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

Indirectly, it presents Shiva-tattva as the unseen Pati who upholds niyati (cosmic order): even worldly geography and naming follow intelligible lineage and dharma, implying a governed creation rather than randomness—an expression of the Lord’s sustaining power.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata Yoga practice is stated; the takeaway is the sanctification of place (deśa-śuddhi) through sacred lineage, which later supports tīrtha-based observances and Shiva-puja performed in auspicious regions.