Shloka 35

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

Devanagari script

वनानि वै चतुर्दिक्षु नामतस्तु निबोधत पूर्वे चैत्ररथं नाम दक्षिणे गन्धमादनम्

Transliteration

vanāni vai caturdikṣu nāmatastu nibodhata pūrve caitrarathaṃ nāma dakṣiṇe gandhamādanam

Translation

Pakinggan ngayon ang mga kagubatang may pangalan sa apat na panig: sa silangan ay ang gubat na tinatawag na Caitraratha, at sa timog ay ang Gandhamādana.

Word by Word

• वनानि (vanāni): forests

• वै (vai): indeed

• चतुर्दिक्षु (caturdikṣu): in the four directions

• नामतः (nāmatastu): by name

• तु (tu): and/indeed

• निबोधत (nibodhata): understand, hear attentively

• पूर्वे (pūrve): in the east

• चैत्ररथम् (caitraratham): Caitraratha (proper name)

• नाम (nāma): named/called

• दक्षिणे (dakṣiṇe): in the south

• गन्धमादनम् (gandhamādanam): Gandhamādana (proper name)

Speaker

Suta Goswami

Characters & Entities

• Caitraratha
• Gandhamadana

FAQs

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

It establishes a sacred spatial map—named forests in specific directions—supporting the Shaiva idea that worship of the Linga is strengthened by alignment with sanctified places (kshetra) and ordered cosmic space (dik).

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

Indirectly, it reflects Shiva as Pati who pervades and authorizes sacred order: the world is not random but structured into consecrated directions and realms where dharma and worship can be properly situated.

What ritualistic or Yogic practice is highlighted here?

A practical takeaway is dik-smarana and kshetra-bhavana—remembering directions and sacred locales while orienting worship—supporting Pashupata discipline by placing the mind of the pashu into an ordered, Shiva-centered contemplative field.