Shloka 17

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

Devanagari script

प्रागायताः सुपर्वाणः षडेते वर्षपर्वताः अवगाढाश्चोभयतः समुद्रौ पूर्वपश्चिमौ

Transliteration

prāgāyatāḥ suparvāṇaḥ ṣaḍete varṣaparvatāḥ avagāḍhāścobhayataḥ samudrau pūrvapaścimau

Translation

Enam gunung yang unggul, tersusun kukuh, sebagai gunung pemisah wilayah, memanjang ke arah timur; dan pada kedua-dua sisi, ia terbenam ke dalam lautan—Laut Timur dan Laut Barat.

Word by Word

• prāg-āyatāḥ: stretching toward the east

• su-parvāṇaḥ: having excellent ridges/joints, well-formed

• ṣaṭ: six

• ete: these

• varṣa-parvatāḥ: regional (division-marking) mountains

• avagāḍhāḥ: sunk, plunged, embedded

• ca: and

• ubhayataḥ: on both sides

• samudrau: the two oceans

• pūrva-paścimau: eastern and western

Speaker

Suta Goswami

Characters & Entities

• Suta Goswami
• Samudra (Oceans)

FAQs

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

By mapping the world’s boundaries as orderly and divinely structured, the verse supports a Shaiva view that the cosmos is upheld by Pati (Shiva) as cosmic regulator; Linga worship aligns the devotee’s inner order with this larger sacred order.

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

Indirectly, it reflects Shiva-tattva as the sustaining principle behind cosmic stability—mountains, regions, and oceans arranged in measure—hinting at Pati as the ground of structure in creation (sṛṣṭi-sthiti).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative (dhyāna) use of sacred cosmology—seeing the universe as Shiva’s ordered manifestation—supportive of Pashupata-style inward recollection of Pati amid the world’s forms.