Shloka 29

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

Devanagari script

मन्दरस्य गिरेः शृङ्गे महावृक्षः सकेतुराट् प्रलम्बशाखाशिखरः कदम्बश् चैत्यपादपः

Transliteration

mandarasya gireḥ śṛṅge mahāvṛkṣaḥ saketurāṭ pralambaśākhāśikharaḥ kadambaś caityapādapaḥ

Translation

在曼陀罗山之巅，矗立着一株伟大的迦檀婆树，高耸如有徽记的胜幡；其树冠由修长远伸的枝条织成，被敬奉为如圣祠般的神圣灵树。

Word by Word

• मन्दरस्य: of Mandara

• गिरेः: of the mountain

• शृङ्गे: on the peak/summit

• महावृक्षः: a great tree

• सकेतुराट्: like a bannered king/like a lofty standard with a banner

• प्रलम्ब: long, hanging/far-extending

• शाखा: branches

• शिखरः: having a top/crown

• कदम्बः: Kadamba tree

• चैत्यपादपः: a sacred/shrine-tree (tree revered as a caitya)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It sanctifies the Mandara peak by identifying a caitya (shrine) tree, implying the landscape itself functions as an extension of Shiva’s sacred field where Linga-puja and tirtha-dharma bear fruit.

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

By presenting a naturally consecrated site (a revered caitya tree on Mandara), the verse reflects Shiva as Pati who pervades and hallows the world—making prakriti and place supportive for the pashu’s upliftment from pasha.

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana and shrine-veneration are implied—approaching sacred sites with purity, offering, and remembrance (smarana) as supportive disciplines aligned with Shaiva observance and preparatory to Pashupata-oriented worship.