Shloka 16

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

वैवस्वती दक्षिणे तु यमस्य यमिनां वराः भवनैरावृता दिव्यैर् जांबूनदमयैः शुभैः

Transliteration

vaivasvatī dakṣiṇe tu yamasya yamināṃ varāḥ bhavanairāvṛtā divyair jāṃbūnadamayaiḥ śubhaiḥ

Translation

Ao sul de Vaivasvata Yama fica a auspiciosa Vaivasvatī, onde habitam os mais eminentes entre os servidores de Yama—cercados por mansões divinas e esplêndidas, feitas de ouro jāmbūnada.

Word by Word

• vaivasvatī: Vaivasvatī (Yama’s southern city/region)

• dakṣiṇe: in the south/right-southern quarter

• tu: indeed

• yamasya: of Yama

• yaminām: of Yama’s attendants/servants (yamasya janāḥ)

• varāḥ: the best, the foremost

• bhavanaiḥ: by mansions, dwellings

• āvṛtā: surrounded, encircled

• divyaiḥ: divine, celestial

• jāmbūnadamayaiḥ: made of jāmbūnada-gold (refined celestial gold)

• śubhaiḥ: auspicious, splendid

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Yama (Vaivasvata)

FAQs

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

By portraying Yama’s realm as orderly and divinely structured, the verse reinforces that dharma and karmic law operate under cosmic governance—encouraging the devotee to take refuge in Pati (Shiva) through linga-bhakti to transcend saṃsāra and fear of death.

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

Indirectly, it implies Shiva-tattva as the supreme regulating ground beyond all lokas: even Yama’s jurisdiction functions within a higher cosmic order, pointing the Pashu toward liberation by aligning with Shiva’s grace rather than remaining bound by Pāśa (karmic fetters).

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway is ethical-yogic discipline—living by dharma and practicing Shiva-centered devotion (lingārcana with mantra-japa) so the Pashu is not overpowered by pāśa at the time of death.