Shloka 31

Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship

Devanagari script

प्रतिद्वीपे मुनिश्रेष्ठाः पर्वतेषु वनेषु च नदीनदतटाकानां तीरेष्वर्णवसंधिषु

Transliteration

pratidvīpe muniśreṣṭhāḥ parvateṣu vaneṣu ca nadīnadataṭākānāṃ tīreṣvarṇavasaṃdhiṣu

Translation

ဒွီပတိုင်း၌ မုနိအထူးမြတ်တို့သည် တောင်တန်းများနှင့် တောအုပ်များတွင် နေထိုင်ကြ၏။ မြစ်၊ ချောင်း၊ ကန်တို့၏ ကမ်းပါးများနှင့် သမုဒ္ဒရာဆုံရာနေရာများတွင်လည်း သန့်ရှင်းသော အာသနများကို တည်ထောင်၍ ပရှု (ချည်နှောင်ခံဝိညာဉ်) ကို ပတိ ဖြစ်သော ရှီဝထံသို့ ညွှန်ပြကြ၏။

Word by Word

• प्रतिद्वीपे: in every dvīpa/region

• मुनिश्रेष्ठाः: the foremost sages

• पर्वतेषु: on mountains

• वनेषु: in forests

• च: and

• नदी: river

• नद: stream/river-current

• तटाकानाम्: of lakes/ponds

• तीरेषु: on the banks/shores

• अर्णव: ocean

• संधिषु: at junctions/confluences/meeting-points

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Sages (Munis)

FAQs

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

It maps the natural tirtha-landscape where Śaiva sages establish sanctity—riverbanks, forests, mountains, and ocean-junctions—settings traditionally suited for Linga-pratiṣṭhā, japa, and tapas that turn the mind from Pāśa (bondage) toward Pati (Śiva).

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

By highlighting the sages’ pervasive presence across all lands, it implies Śiva-tattva as all-pervading and approachable through purified places and disciplined practice—Śiva as Pati who can be realized wherever dharma and sādhana are established.

What ritualistic or Yogic practice is highlighted here?

It points to tapas and tirtha-based sādhana—living in forests and by waters for japa, dhyāna, and Śaiva observances—an atmosphere aligned with Pāśupata-oriented restraint, worship, and inner purification.