Shloka 21

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

विषमश् च तदा बाह्यो मानसाद्रिः सुशोभनः नासाः समन्ततस्तस्य सर्व एवाचलाः स्मृताः

Transliteration

viṣamaś ca tadā bāhyo mānasādriḥ suśobhanaḥ nāsāḥ samantatastasya sarva evācalāḥ smṛtāḥ

Translation

پھر بیرونی جانب ناہموار زمین والا نہایت خوشنما مانسادرِی ظاہر ہوا؛ اور اس کے چاروں طرف کی ناکہ نما چوٹیوں اور ابھاروں کو سب کے سب پہاڑ ہی یاد کیا گیا ہے۔

Word by Word

• विषमः: uneven, irregular

• च: and

• तदा: then

• बाह्यः: outer, external

• मानसाद्रिः: Mānasādri (the Mānas mountain)

• सुशोभनः: very beautiful, splendid

• नासाः: noses/projections, ridges (prominent outgrowths)

• समन्ततः: on all sides

• तस्य: of it

• सर्वे: all

• एव: indeed

• अचलाः: mountains (immovables)

• स्मृताः: are remembered/are said to be

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By mapping sacred mountains and their surrounding ranges, the verse supports the Purāṇic idea that the world itself is a sanctified field for Śiva’s presence—where pilgrimage, Linga-installation, and worship are grounded in sacred geography.

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

Though descriptive, it implies Śiva as Pati pervading ordered and uneven creation alike: the “outer” and “irregular” features of the cosmos are still held within the divine governance that makes them worthy of स्मृति (authoritative remembrance).

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the practical takeaway is tīrtha-oriented devotion—approaching mountains and their ranges as consecrated spaces supportive of japa, dhyāna, and Linga-upāsanā within a Śaiva worldview.