Shloka 22

भुवनकोशस्वभाववर्णनम् — सप्तद्वीप-पर्वत-लोकविन्यासः तथा यक्ष-उमा-प्रकाशः

Devanagari script

द्वीपस्यार्धे परिक्षिप्तः पर्वतो मानसोत्तरः स्थितो वेलासमीपे तु नवचन्द्र इवोदितः

Transliteration

dvīpasyārdhe parikṣiptaḥ parvato mānasottaraḥ sthito velāsamīpe tu navacandra ivoditaḥ

Translation

ภูเขามานโสตตระตั้งล้อมรอบกึ่งกลางแห่งทวีป; ใกล้ชายฝั่งมหาสมุทรมันผุดขึ้นดุจจันทร์เสี้ยวใหม่ที่เพิ่งปรากฏ

Word by Word

• द्वीपस्य (of the island/continent): of the dvīpa

• अर्धे (in the middle/half): at the mid-region

• परिक्षिप्तः (encircling/placed around): surrounding

• पर्वतः (mountain): mountain

• मानसोत्तरः (Mānasottara): the Mānasottara mountain

• स्थितः (standing/located): situated

• वेला-समीपे (near the shore/coastline): close to the sea-boundary

• तु (indeed): emphatic particle

• नव-चन्द्रः (new moon): newly risen moon

• इव (like): as if

• उदितः (risen/appeared): arisen

Speaker

Suta Goswami

Characters & Entities

• Mānasottara
• Dvīpa
• Ocean (Samudra)

FAQs

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

By mapping the ordered structure of the world, the verse supports the Shaiva view that creation is sustained by Pati (Shiva) as the cosmic regulator; such cosmology frames why Linga-puja is performed as alignment with Shiva’s dhāraṇā of the universe.

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

Though Shiva is not named, the steady, encircling Mānasottara imagery points to Shiva-tattva as the stabilizing principle—Pati—around whom the manifest world (pāśa-bound order) is coherently arranged.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the takeaway is dhyāna on cosmic order (loka-saṅgati) as a supportive contemplation for Pāśupata-oriented practice—seeing the world as upheld by the Lord’s governing power (niyati-śakti).