Shloka 33

Devanagari script

दृश्यादृश्यगिरिर् यावत् तावदेषा धरा द्विजाः योजनानां सहस्राणि दश तस्योच्छ्रयः स्मृतः

Transliteration

dṛśyādṛśyagirir yāvat tāvadeṣā dharā dvijāḥ yojanānāṃ sahasrāṇi daśa tasyocchrayaḥ smṛtaḥ

Translation

โอ้เหล่าฤๅษีผู้เป็นทวิชะ แผ่นดินนี้แผ่ไปถึงภูเขานาม ‘ทฤศยะ–อทฤศยะ’ และความสูงของมันตามคติเดิมกล่าวว่าเป็นหนึ่งหมื่นโยชน์

Word by Word

• द्विजाः: O twice-born (Brāhmaṇas)

• धरा: the Earth, the sustaining ground

• एषा: this

• तावत्: so far, to that extent

• यावत्: as far as, up to

• दृश्यादृश्यगिरिः: the mountain named Dṛśya–Adṛśya (Visible–Invisible)

• योजनानाम्: of yojanas (a measure of distance)

• सहस्राणि: thousands

• दश: ten

• तस्य: of it (of the Earth / that mountain-range boundary)

• उच्छ्रयः: height, elevation

• स्मृतः: is remembered/recorded in tradition

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

By defining the world’s extent and measure, the verse supports the Purāṇic vision of an ordered cosmos in which Śiva as Pati is worshipped as the stabilizing ground of all worlds—making Linga-pūjā a cosmic act, not merely a local rite.

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

Though Śiva is not named here, the cosmographic framing implies the Siddhāntic principle that the manifest world (dṛśya) and the unmanifest limits (adṛśya) are contained within Māyā and its measures, while Śiva as Pati transcends measure—yet upholds the dharā (support) of creation.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga limb is stated; the takeaway is contemplative: use cosmic measure as a support for dhyāna—seeing the finite, measured universe as dependent on the limitless Lord (Pati) who frees the paśu from pāśa.