Shloka 32

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

Devanagari script

संजातः शिखरे ऽश्वत्थः स महान् चैत्यपादपः सुपार्श्वस्योत्तरस्यापि शृङ्गे जातो महाद्रुमः

Transliteration

saṃjātaḥ śikhare 'śvatthaḥ sa mahān caityapādapaḥ supārśvasyottarasyāpi śṛṅge jāto mahādrumaḥ

Translation

శిఖరంపై అశ్వత్థ వృక్షము జన్మించింది—అది మహత్తరమైన చైత్యపాదపము. అలాగే సుపార్శ్వ పర్వత ఉత్తర శృంగంపై కూడా ఒక మహావృక్షము పుట్టింది।

Word by Word

• saṃjātaḥ: arose/was born

• śikhare: on the summit/peak

• aśvatthaḥ: the sacred fig tree

• saḥ: that/he

• mahān: great

• caitya-pādapaḥ: shrine-tree/revered sacred tree

• supārśvasya: of (mount) Supārśva

• uttarasyāpi: of the northern also

• śṛṅge: on the horn-like peak/summit

• jātaḥ: was born/manifested

• mahā-drumaḥ: a great tree/mighty timber tree

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 sacralizes specific peaks through the manifestation of a caitya-pādapa (shrine-tree), implying that such places become fit for Śiva-upāsanā—especially for installing or worshipping the Liṅga with heightened merit.

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

By presenting sanctity as something that ‘arises’ in the world, the verse reflects Śiva as Pati whose śakti consecrates space and nature, turning ordinary geography into a field for liberation of the paśu from pāśa through worship.

What ritualistic or Yogic practice is highlighted here?

Pilgrimage-oriented Śiva-pūjā: approaching consecrated sites (peaks, shrine-trees) for japa, dhyāna, and offerings—supportive auxiliaries to Pāśupata discipline rather than a separate technique.