Shloka 3

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

Devanagari script

नीलस्तथोत्तरे मेरोः श्वेतस्तस्योत्तरे पुनः शृङ्गी तस्योत्तरे विप्रास् त्रयस्ते वर्षपर्वताः

Transliteration

nīlastathottare meroḥ śvetastasyottare punaḥ śṛṅgī tasyottare viprās trayaste varṣaparvatāḥ

Translation

ఓ విప్రులారా! మేరువు ఉత్తరమున నీల పర్వతము, దాని ఉత్తరమున మరల శ్వేత పర్వతము, శ్వేతము ఉత్తరమున శృంగీ ఉంది. ఈ మూడు వర్షపర్వతములుగా ప్రసిద్ధి.

Word by Word

• nīlaḥ: Nīla (a mountain)

• tathā: likewise/indeed

• uttare: to the north

• meroḥ: of Meru

• śvetaḥ: Śveta (a mountain)

• tasya: of it (Nīla)

• uttare: to the north

• punaḥ: again/further

• śṛṅgī: Śṛṅgī (a mountain)

• tasya: of it (Śveta)

• uttare: to the north

• viprāḥ: O Brahmins

• trayaḥ: three

• te: those

• varṣa-parvatāḥ: Varṣa-mountains (mountains defining the varṣas/regions).

Speaker

Suta Goswami

Characters & Entities

• Meru
• Nīla
• Śveta
• Śṛṅgī

FAQs

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

It situates Linga Purana’s Shaiva sacred worldview in a mapped cosmos: the ordered regions (varṣas) and their mountains are the stage on which dharma, pilgrimage, and Shiva-oriented worship unfold.

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

Indirectly, it reflects Shiva as Pati—the transcendent ground of order—because the Purana presents a cosmos that is structured, upheld, and intelligible, mirroring the Lord’s governance over sṛṣṭi (manifestation).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata Yoga technique is stated; the takeaway is the sacralization of space—pilgrimage, tīrtha-orientation, and worship aligned to a cosmically ordered geography.