Shloka 51

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

Devanagari script

कृष्णश् च पाण्डुरश्चैव सहस्रशिखरश् च यः पारिजातश् च शैलेन्द्रः श्रीशृङ्गश्चाचलोत्तमः

Transliteration

kṛṣṇaś ca pāṇḍuraścaiva sahasraśikharaś ca yaḥ pārijātaś ca śailendraḥ śrīśṛṅgaścācalottamaḥ

Translation

Он — Кришна, тёмноокрашенный, и Он же — Пандура, сияюще-белый; Он — Сахасрашикхара, тысячевершинный. Он — Париджата, исполняющий желания; Шайлендра, владыка гор; Шришринга, благой пик; и Ачалоттама, высочайший среди недвижимых — вечно пребывающий как стойкий Пати, поддерживающий все миры.

Word by Word

• कृष्णः: the dark-hued One (a name of Shiva)

• पाण्डुरः: the pale/white, radiant One

• सहस्र-शिखरः: thousand-peaked, having innumerable summits

• यः: who (He who is)

• पारिजातः: wish-fulfilling, heavenly pārijāta-like

• शैलेन्द्रः: lord of mountains, mountain-king

• श्री-शृङ्गः: auspicious peak/summit, glorious horn/crest

• अचल-उत्तमः: best of the immovable, supreme mountain-like steadiness

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the immovable cosmic support—like the supreme mountain—so the Linga is contemplated as the stable Pati (Lord) who anchors the worlds and steadies the pashu (soul) in worship.

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

By naming Him both dark (kṛṣṇa) and radiant (pāṇḍura), and as the thousand-peaked and mountain-lord, it points to Shiva’s all-pervasive, multi-aspected transcendence—one Pati appearing through countless forms while remaining unmoved.

What ritualistic or Yogic practice is highlighted here?

Nama-japa and dhyāna: chanting these names as a Sahasranama practice, meditating on Shiva as Acalottama to cultivate steadiness (niṣcalatā) and loosen pāśa (bondage) in the Pashupata-oriented path.