Shloka 11

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

Devanagari script

दीर्घाणि तत्र चत्वारि मध्यतस्तदिलावृतम् मेरोः पश्चिमपूर्वेण द्वे तु दीर्घेतरे स्मृते

Transliteration

dīrghāṇi tatra catvāri madhyatastadilāvṛtam meroḥ paścimapūrveṇa dve tu dīrghetare smṛte

Translation

Doon ay inilalarawan ang apat na lupain na pahaba; sa pinakagitna nito ay ang Ilāvṛta. At sa kanluran at silangan ng Meru, naaalala rin ang dalawa pang pahabang pook.

Word by Word

• दीर्घाणि: elongated regions/tracts

• तत्र: there (in that Jambūdvīpa arrangement)

• चत्वारि: four

• मध्यतः: in the middle/centrally

• तत्: that

• इलावृतम्: Ilāvṛta (the central varṣa)

• मेरोः: of Mount Meru

• पश्चिमपूर्वेण: on the western and eastern sides

• द्वे: two

• तु: and/indeed

• दीर्घेतरे: other elongated ones/elongated regions distinct from the central

• स्मृते: are remembered/are stated in tradition

Speaker

Suta Goswami

Characters & Entities

• Suta
• Mount Meru
• Ilavrita
• Jambudvipa

FAQs

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

By mapping the sacred cosmos (Meru and Ilāvṛta), the verse frames the universe as an ordered field of Shiva’s lordship (Pati), within which pilgrimage, mantra, and Linga-pūjā gain their puranic authority and orientation.

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

Indirectly, it presents a structured cosmos centered on Meru and Ilāvṛta—reflecting Shaiva Siddhanta’s view that the worlds function under a supreme governor (Pati), while beings (paśu) move within that order under bonds (pāśa) until liberated.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this shloka; its takeaway is cosmological orientation—useful for puranic dhyāna (contemplation) and for situating tīrtha, vrata, and Linga worship within the sacred geography described by the tradition.