Shloka 12

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

Devanagari script

अर्वाक्तु निषधस्याथ वेद्यर्धं चोत्तरं स्मृतम् वेद्यर्धे दक्षिणे त्रीणि वर्षाणि त्रीणि चोत्तरे

Transliteration

arvāktu niṣadhasyātha vedyardhaṃ cottaraṃ smṛtam vedyardhe dakṣiṇe trīṇi varṣāṇi trīṇi cottare

Translation

Sa timog ng Niṣadha, ipinahahayag ang hilagang kalahati ng banal na pook-altar (vedi). Sa loob ng pook na iyon ay may tatlong varṣa sa timog at tatlo sa hilaga—ang lupain ay inayos para sa ritwal ayon sa sagradong mga direksiyon.

Word by Word

• arvāk: to the south/below

• tu: indeed

• niṣadhasya: of Niṣadha (mountain/region)

• atha: then/now

• vedi-ardham: half of the vedi (altar-region)

• ca: and

• uttaram: northern

• smṛtam: is remembered/declared

• vedi-ardhe: in the half of the vedi/altar-region

• dakṣiṇe: on the southern side

• trīṇi: three

• varṣāṇi: regions/tracts (varṣas)

• trīṇi: three

• ca: and

• uttare: on the northern side

Speaker

Suta Goswami

Characters & Entities

• Niṣadha

FAQs

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

It frames the ritual world spatially: correct directional mapping of the vedi mirrors the ordered cosmos, making the worship-field fit for establishing the Linga as Pati (Lord) at the center of the rite.

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

By presenting a structured altar-cosmos, it implies Shiva-tattva as the stabilizing center beyond north–south divisions—Pati who pervades and yet transcends the mapped regions where pashus (souls) perform worship.

What ritualistic or Yogic practice is highlighted here?

Directional and spatial discipline (dik-nirṇaya) in setting up the vedi—externally as altar layout and internally as yogic ‘inner-vedi’ preparation for Pashupata-oriented Shiva-upāsanā.