Shloka 56

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

Devanagari script

वराहपर्वतश्चैव मयूरश्चाचलोत्तमः जारुधिश्चैव शैलेन्द्र एत उत्तरसंस्थिताः

Transliteration

varāhaparvataścaiva mayūraścācalottamaḥ jārudhiścaiva śailendra eta uttarasaṃsthitāḥ

Translation

ବରାହପର୍ବତ ଏବଂ ମୟୂର—ଉତ୍ତମ ଅଚଳ ଶିଖର—ସହିତ ଜାରୁଧି ଓ ଶୈଲେନ୍ଦ୍ର; ଏମାନେ ସମସ୍ତେ ଉତ୍ତରଦେଶରେ ଅବସ୍ଥିତ।

Word by Word

• वराहपर्वतः: Varāha Mountain

• च एव: and indeed

• मयूरः: Mayūra (named mountain/peak)

• च अचलोत्तमः: and the best of mountains (excellent peak)

• जारुधिः: Jārudhi (named mountain)

• च एव: and also

• शैलेन्द्रः: Śailendra (lord of mountains

• एते: these

• उत्तरसंस्थिताः: located/established in the north

Speaker

Suta Goswami

Characters & Entities

• Suta Goswami
• Naimisharanya Sages

FAQs

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

By cataloging northern sacred mountains, the verse frames the land itself as a Shaiva kshetra—supporting pilgrimage, purity, and the eligibility to approach Linga-puja with heightened bhakti and śuddhi.

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

Indirectly: Shiva as Pati is understood to pervade and sanctify space; sacred geography functions as an outer expression of the all-pervading Lord who can be approached through kshetra, tirtha, and Linga-upasana.

What ritualistic or Yogic practice is highlighted here?

Pilgrimage-oriented discipline (kshetra-seva, tirtha-snanam, and subsequent Linga-archana) is implied; it supports Pashu (the soul) in loosening pasha (bondage) through regulated devotion and purification.