Shloka 31

Devanagari script

मेरुमन्दारकैलासतटकूटप्रभेदनः ऐरावतादिभिर् दिव्यैर् दिग्गजैश् च सुपूजितः

Transliteration

merumandārakailāsataṭakūṭaprabhedanaḥ airāvatādibhir divyair diggajaiś ca supūjitaḥ

Translation

พระองค์ผู้เจาะทะลุและก้าวล่วงสันเขา ไหล่เขา และยอดแห่งเมรุ มันทาระ และไกรลาส ทั้งยังได้รับการบูชาอย่างยิ่งจากช้างทิศอันเป็นทิพย์ เช่น ไอราวตะ—พระสิริของพระองค์ปรากฏทั่วทุกทิศ

Word by Word

• meru: Mount Meru

• mandāra: Mount Mandāra (celestial mountain)

• kailāsa: Mount Kailāsa (Śiva’s abode)

• taṭa: slope/bank/side

• kūṭa: peak/summit

• prabhedanaḥ: splitter/cleaver

• airāvata-ādibhiḥ: by Airāvata and others

• divyaiḥ: divine/celestial

• dig-gajaiḥ: by the elephants of the directions (guardians of the quarters)

• ca: and

• supūjitaḥ: well-worshipped/highly honored

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; contextual attribution)

Characters & Entities

• Airavata
• Diggajas
• Meru
• Mandara
• Kailasa
• Shiva

FAQs

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

It frames Śiva as the transcendent Pati beyond all cosmic structures (even Meru and Kailāsa). In Linga worship, this supports the Linga as the limitless, boundary-breaking reality that all directions and guardians honor.

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

Śiva-tattva is shown as supreme and unobstructed—able to ‘cleave’ or pass beyond the highest cosmic supports—indicating His sovereignty over māyā’s formations and His status as the ultimate Lord worshipped by the powers that uphold the world.

What ritualistic or Yogic practice is highlighted here?

The verse implies digbandhana and dik-devatā/dig-gaja reverence within Śaiva pūjā, and yogically points to Pāśupata discipline that breaks pasha—limitations and identifications—by fixing awareness on Pati as the unsurpassed reality.