Shloka 9

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

विभज्यमानसलिला सा जवेनानिलेन च मेरोरन्तरकूटेषु निपपात चतुर्ष्वपि

Transliteration

vibhajyamānasalilā sā javenānilena ca merorantarakūṭeṣu nipapāta caturṣvapi

Translation

มวลสายน้ำนั้นถูกลมอันแรงพัดให้แยกเป็นส่วน ๆ และผลักดันไปข้างหน้า แล้วตกลงสู่ยอดภายในทั้งสี่ของเขาพระเมรุ จึงกระจายไปทั้งสี่ทิศ

Word by Word

• विभज्यमान (vibhajyamāna): being divided/split

• सलिला (salilā): water, watery mass

• सा (sā): that (feminine, referring to the water)

• जवेन (javena): by speed/force

• अनिलेन (anilena): by the wind

• च (ca): and

• मेरोः (meroḥ): of Meru

• अन्तरकूटेषु (antarakūṭeṣu): in the inner peaks/ridges

• निपपात (nipapāta): fell down, descended

• चतुर्षु (caturṣu): in the four

• अपि (api): also/indeed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Meru
• Vayu (Anila)

FAQs

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

By describing the ordered descent and division of primordial waters around Meru, the verse supports the Purāṇic idea that tirthas and sacred directions are not random but arise from a divinely governed cosmos—an outlook that frames Linga-pūjā as alignment with Śiva (Pati) who upholds cosmic order.

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

Though Śiva is not named, the narrative reflects Shiva-tattva as the unseen regulating intelligence behind creation’s rhythms: forces like wind and waters act in lawful coordination, mirroring Pati’s governance that turns undirected potency into structured, auspicious manifestation.

What ritualistic or Yogic practice is highlighted here?

The verse most directly points to tīrtha-oriented practice—honoring sacred waters and directions—often integrated into Śaiva pūjā (snāna, ācamana, abhiṣeka). Yogically, it suggests disciplined “channeling” of energies (prāṇa like anila) rather than dispersion, a theme consonant with Pāśupata restraint and directionality.