Shloka 22

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

Devanagari script

कैलासो गन्धमादश् च हेमवांश्चैव पर्वतौ पूर्वतश् चायतावेताव् अर्णवान्तर्व्यवस्थितौ

Transliteration

kailāso gandhamādaś ca hemavāṃścaiva parvatau pūrvataś cāyatāvetāv arṇavāntarvyavasthitau

Translation

Về phía Đông có hai ngọn núi rộng lớn—Kailāsa và Gandhamādana—và cả Hemavān nữa. An lập giữa đại dương bao bọc, chúng trụ như những giá đỡ thiêng của trật tự thế gian, lừng danh là những nơi ngự của Śiva.

Word by Word

• कैलासः: Kailāsa (Śiva’s mountain)

• गन्धमादः: Gandhamādana (fragrant mountain)

• च: and

• हेमवान्: Hemavān/Himālaya (the golden/snowy mountain)

• च एव: and indeed

• पर्वतौ: the two mountains

• पूर्वतः: in the east

• चायतौ: extended, expansive

• एतौ: these two

• अर्णव-अन्तर्: within the ocean/sea-region

• व्यवस्थितौ: situated, established

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Kailasa
• Gandhamadana
• Hemavan

FAQs

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

By locating Kailāsa and allied sacred mountains within the cosmic order, the verse frames Śiva’s abode as a living kṣetra; Linga worship is thereby grounded in the idea that the Linga is not merely an icon but the cosmic axis (Pati as the stabilizing reality) accessible through consecrated space.

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

Śiva-tattva is implied as the sustaining principle behind the world’s stability: these mountains function as supports within the oceanic enclosure, reflecting Pati’s role as the unmoving ground in which pashus (souls) exist and from which liberation from pāśa (bondage) becomes possible.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights kṣetra-smaraṇa (contemplation of Śiva’s sacred abodes) that supports Linga-pūjā and pilgrimage discipline; as a yogic takeaway, it aligns with Pāśupata orientation—fixing awareness on Śiva’s seat (Kailāsa) to steady mind and vows before formal worship.