Shloka 21

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

Devanagari script

एवं संक्षेपतः प्रोक्ताः पुनः शृणु गिरीश्वरान् मन्दरो देवकूटश् च पूर्वस्यां दिशि पर्वतौ

Transliteration

evaṃ saṃkṣepataḥ proktāḥ punaḥ śṛṇu girīśvarān mandaro devakūṭaś ca pūrvasyāṃ diśi parvatau

Translation

Demikian telah dinyatakan secara ringkas; kini dengarlah lagi tentang gunung-gunung yang berdaulat. Di arah timur terdapat dua puncak—Mandara dan Devakūṭa.

Word by Word

• एवं (evaṃ): thus

• संक्षेपतः (saṃkṣepataḥ): briefly, in summary

• प्रोक्ताः (proktāḥ): have been spoken/declared

• पुनः (punaḥ): again, further

• शृणु (śṛṇu): listen

• गिरीश्वरान् (girīśvarān): lords of mountains, sovereign peaks

• मन्दरो (mandaro): Mandara (mountain)

• देवकूटः (devakūṭaḥ): Devakūṭa (mountain)

• च (ca): and

• पूर्वस्याम् (pūrvasyāṃ): in the eastern

• दिशि (diśi): direction

• पर्वतौ (parvatau): two mountains

Speaker

Suta Goswami

Characters & Entities

• Mandara
• Devakuta

FAQs

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

It situates Shiva’s sacred landscape by naming directional holy mountains; such dik-oriented geography supports kshetra-bhakti, pilgrimage, and the establishment of Linga worship in sanctified places.

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

Indirectly, it reflects Shiva as Pati—the cosmic Lord who orders space and sanctity; the ordered directions and sacred peaks imply a universe structured for the pashu (soul) to approach liberation beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Directional awareness (dik-smarana) and kshetra-smarana are implied—useful in Shaiva puja and Pashupata-oriented sadhana where place, purity, and orientation support mantra, dhyana, and Linga-archana.