Shloka 52

Devanagari script

इत्येते देवचरिता उत्कटाः पर्वतोत्तमाः सर्वे पश्चिमदिग्भागे रुद्रक्षेत्रसमन्विताः

Transliteration

ityete devacaritā utkaṭāḥ parvatottamāḥ sarve paścimadigbhāge rudrakṣetrasamanvitāḥ

Translation

因此，这些最殊胜而威严的群山——因诸天的行迹与临在而得以净化——皆位于西方方位；每一处都具足鲁陀罗圣域（Rudra-kṣetra），即鲁陀罗的神圣境界，在那里湿婆的恩典尤为易得，使被缚之灵（paśu）脱离系缚（pāśa）。

Word by Word

• iti: thus

• ete: these

• deva-caritāḥ: associated with the deeds/holy movements of the Devas

• utkaṭāḥ: formidable, intense, awe-inspiring

• parvata-uttamāḥ: the best/excellent mountains

• sarve: all

• paścima-dik-bhāge: in the region/portion of the western direction

• rudra-kṣetra: Rudra’s sacred field/holy territory

• samanvitāḥ: endowed with, accompanied by, possessed of

Speaker

Suta Goswami

Characters & Entities

• Rudra
• Shiva
• Devas

FAQs

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

It frames certain western mountains as Rudra-kṣetras—Śiva-charged sacred zones where Linga worship and pilgrimage are considered especially potent for receiving Śiva’s anugraha (grace) and progressing from bondage (pāśa) toward liberation.

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

Śiva-tattva is implied as immanent and place-consecrating: Rudra’s presence establishes kṣetras where the Pati (Lord) becomes readily approachable, transforming geography into a field of grace for the paśu.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights tīrtha-yātrā (pilgrimage) and kṣetra-sevā as supports to Śaiva sādhanā; in practice this includes Linga-pūjā, Rudra-japa, and disciplined observances aligned with Pāśupata-oriented devotion.