Shloka 19

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

ब्रह्मविष्णुमहेशानां तथान्येषां निकेतनम् सर्वभोगयुतं पुण्यं दीर्घिकाभिर्नगोत्तमम्

Transliteration

brahmaviṣṇumaheśānāṃ tathānyeṣāṃ niketanam sarvabhogayutaṃ puṇyaṃ dīrghikābhirnagottamam

Translation

É a morada santa de Brahmā, Viṣṇu e Maheśa, e também de outros seres divinos—um monte supremo, auspicioso e doador de mérito, pleno de toda bem-aventurada fruição e ornado por longos lagos sagrados.

Word by Word

• brahma: Brahmā

• viṣṇu: Viṣṇu

• maheśānām: of Maheśa (Śiva) / of the Great Lord

• tathā: and likewise

• anyeṣām: of others (other devas/siddhas)

• niketanam: abode, dwelling-place

• sarva: all

• bhoga: enjoyments, prosperities

• yutam: endowed with, possessed of

• puṇyam: holy, merit-giving

• dīrghikābhiḥ: with long tanks/lakes/ponds

• naga-uttamam: the best of mountains, supreme mountain

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual attribution)

Characters & Entities

• Brahma
• Vishnu
• Shiva (Mahesha)

FAQs

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

By praising the deity-filled sacred mountain as supremely meritorious and prosperity-bestowing, the verse frames such a tirtha as a fit locus for Śiva-upāsanā—where puṇya accumulates and obstacles (pāśa) are weakened, supporting Linga-pūjā and vrata.

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

Śiva is named as Maheśa alongside Brahmā and Viṣṇu, indicating his sovereign status (Pati) and his pervasion of sacred space; the abode’s holiness points to Śiva-tattva as that which sanctifies, grants auspiciousness, and uplifts the paśu toward freedom from bondage.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly highlights tirtha-sevā—residing at or visiting a sacred mountain with lakes for snāna, japa, and Linga-archana—practices aligned with Pāśupata-oriented purification and merit-generation in a consecrated environment.