Shloka 37

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

Devanagari script

वर्येश्वरं पश्चिमे तु उत्तरे चाम्रकेश्वरम् महासरांसि च तथा चत्वारि मुनिपुङ्गवाः

Transliteration

varyeśvaraṃ paścime tu uttare cāmrakeśvaram mahāsarāṃsi ca tathā catvāri munipuṅgavāḥ

Translation

噢，诸牟尼中之最胜者，西方有“瓦利耶湿伐罗”(Varyeśvara)，北方有“阿摩罗迦湿伐罗”(Āmrakeśvara)。同样还有四大圣湖，皆被敬奉为湿婆对受缚众生（paśu）施予摄受之恩（anugraha）的依止。

Word by Word

• वर्येश्वरम्: Varyeśvara (a Shiva-linga/site-name)

• पश्चिमे: in the west

• तु: indeed/and

• उत्तरे: in the north

• च: and

• आम्रकेश्वरम्: Āmrakeśvara (a Shiva-linga/site-name)

• महासरांसि: great lakes/sacred ponds

• च: and

• तथा: likewise

• चत्वारि: four

• मुनिपुङ्गवाः: O foremost of sages

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It maps specific Shiva-linga sites (Varyeśvara, Āmrakeśvara) and associated sacred waters, implying that worship and pilgrimage to these kṣetras and saras are sanctioned means to receive Shiva’s anugraha and purify karmic bonds.

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

Shiva is indicated as Pati—the Lord whose presence is accessible through consecrated lingas and tirthas—granting grace that helps the paśu move from pasha-bound limitation toward auspiciousness and liberation.

What ritualistic or Yogic practice is highlighted here?

Tirtha-sevana and linga-puja: visiting the named kṣetras, bathing in sacred lakes, and offering worship to the linga as a purificatory discipline aligned with Shaiva observance (a supportive limb to Pashupata-oriented sadhana).