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

ဤသို့ အကျဉ်းချုပ်၍ ပြောပြီးပြီ။ ယခု ထပ်မံ၍ တောင်တန်းတို့၏ အရှင်များကို နားထောင်လော့။ အရှေ့ဘက်ဦးတည်ရာတွင် မန္ဒရ နှင့် ဒေဝကူဋ ဟူသော တောင်နှစ်လုံး ရှိသည်။

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.