Shloka 13

जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा

Devanagari script

स्वाध्यायनिरतः पश्चाच् छिवध्यानरतस् त्वभूत् यानि किंपुरुषाद्यानि वर्षाण्यष्टौ शुभानि च

Transliteration

svādhyāyanirataḥ paścāc chivadhyānaratas tvabhūt yāni kiṃpuruṣādyāni varṣāṇyaṣṭau śubhāni ca

Translation

స్వాధ్యాయంలో నిమగ్నుడై తరువాత శివధ్యానంలో లీనుడయ్యాడు. కింపురుష మొదలైన ఎనిమిది శుభ వర్షాలు ఇవే.

Word by Word

• स्वाध्याय-निरतः: devoted to svādhyāya (scriptural recitation and study)

• पश्चात्: thereafter

• शिव-ध्यान-रतः: engaged in meditation on Śiva

• त्वम् अभूत्: you became (were)

• यानि: which

• किंपुरुष-आद्यानि: beginning with Kimpuruṣa

• वर्षाणि: regions/lands (varṣas)

• अष्टौ: eight

• शुभानि: auspicious

• च: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Kimpurusha

FAQs

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

It shifts the emphasis from external geography to inner pilgrimage: svādhyāya and Śiva-dhyāna are presented as core disciplines that mature devotion into direct contemplation of Pati (Śiva), which is the heart of Linga-oriented worship.

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

Śiva is indicated as the supreme object of dhyāna—Pati, the Lord beyond the pasha (bondage) of the pashu (soul). The verse implies that steady study culminates in absorption in Śiva, revealing Śiva-tattva as the liberating focus of consciousness.

What ritualistic or Yogic practice is highlighted here?

Svādhyāya (disciplined recitation/study) leading into Śiva-dhyāna (meditative absorption) is highlighted—an inner limb aligned with Pāśupata-oriented sādhanā where knowledge and contemplation loosen pasha and orient the pashu toward Pati.