Shloka 25

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

Devanagari script

मर्यादापर्वतान् एतान् अष्टावाहुर्मनीषिणः यो ऽसौ मेरुर्द्विजश्रेष्ठाः प्रांशुः कनकपर्वतः

Transliteration

maryādāparvatān etān aṣṭāvāhurmanīṣiṇaḥ yo 'sau merurdvijaśreṣṭhāḥ prāṃśuḥ kanakaparvataḥ

Translation

Ipinahahayag ng mga pantas na ang mga ito ang walong bundok na hanggahan. At ang Meru—O pinakamainam sa mga dalawang-ulit na isinilang—ay ang matayog na bundok na ginto.

Word by Word

• मर्यादा-पर्वतान्: boundary mountains

• एतान्: these

• अष्टौ: eight

• आहुः: declare/call

• मनीषिणः: the wise/sages

• यः असौ: that very one

• मेरुः: (Mount) Meru

• द्विज-श्रेष्ठाः: O best among the twice-born (brahmins)

• प्रांशुः: very tall/lofty

• कनक-पर्वतः: golden mountain

Speaker

Suta Goswami

Characters & Entities

• Meru

FAQs

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

By describing Meru and the boundary-mountains, the verse frames sacred geography—used in Shaiva practice to orient temples, mandalas, and Linga installation according to cosmic order (ṛta), aligning worship with the axis of the world.

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

Though Shiva is not named, the cosmic axis (Meru) functions as a symbol of Pati—the unmoving support of all worlds—hinting at Shiva-tattva as the steady, luminous ground around which creation is ordered.

What ritualistic or Yogic practice is highlighted here?

It indirectly supports dhyāna and temple-ritual orientation: in Pāśupata-informed contemplation, Meru is mirrored as the inner axis (suṣumṇā/steadfast awareness) around which the pashu turns away from pāśa toward Pati.