Shloka 31
Manvantarāṇukīrtana
Enumeration of the Manvantaras and Manus
अर्जुनः पंक्तिविंध्यो वा दयायास्त नया मुने । महता तपसा युक्ता मेरुपृष्ठे वसंति हि
arjunaḥ paṃktiviṃdhyo vā dayāyāsta nayā mune | mahatā tapasā yuktā merupṛṣṭhe vasaṃti hi
முனிவரே! தயையின் புதல்வர்களான அர்ஜுனனும் பங்க்திவிந்த்யனும்—மிகுந்த தவத்தால் நிறைந்தவர்களாய்—உண்மையிலே மேரு மலையின் முதுகுப்பகுதியில் (சிகரப் பகுதியில்) வாசம் செய்கின்றனர்.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Kedāranātha
Sthala Purana: Meru/Himālaya tapas motif resonates with Kedāra-kṣetra traditions where ascetics perform severe tapas and Śiva grants darśana; this verse itself is not a direct Jyotirliṅga māhātmya but thematically aligns with Himalayan tapas-kṣetras.
Significance: Tapas and dhyāna in Himalayan sacred geography; pilgrimage symbolizes ascent from paśu-bondage toward Śiva’s anugraha.
Shakti Form: Pārvatī
Role: nurturing
Cosmic Event: manvantara setting localized to Meru (axis-mountain) as abode of tapasvins
FAQs
It highlights tapas (austerity) as a purifying discipline: by restraining the senses and steadying the mind, aspirants become fit for Shiva-knowledge (Pati-jñāna) and the loosening of pasha (bondage), a key Shaiva Siddhanta theme.
Though the verse names ascetics rather than a specific ritual, their Meru-dwelling and tapas imply sustained sadhana that traditionally supports Saguna Shiva worship—such as Linga-puja with mantra-japa—leading the devotee toward deeper realization of Shiva.
The implied practice is tapas-yoga: disciplined living, japa (especially Shiva-mantra), and meditative steadiness; in Shaiva practice this is commonly supported by Tripuṇḍra (bhasma), Rudrākṣa, and focused devotion to Shiva.