Shloka 54

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

Devanagari script

शङ्खकूटो महाशैलो वृषभो हंसपर्वतः नागश् च कपिलश्चैव इन्द्रशैलश् च सानुमान्

Transliteration

śaṅkhakūṭo mahāśailo vṛṣabho haṃsaparvataḥ nāgaś ca kapilaścaiva indraśailaś ca sānumān

Translation

商迦库塔山、摩诃舍罗山、弗利沙婆山、汉萨山、那伽山、迦毗罗山，以及具高峻山脊的因陀罗舍罗山——这些被宣称为著名圣山，受敬为支撑世界之柱，亦为适宜礼敬主宰帕提、湿婆大自在天的清净圣住处。

Word by Word

• śaṅkhakūṭaḥ: Śaṅkhakūṭa (a mountain)

• mahāśailaḥ: Mahāśaila (the great mountain)

• vṛṣabhaḥ: Vṛṣabha (Bull-named mountain, evocative of Nandin)

• haṃsa-parvataḥ: Haṃsaparvata (Swan-named mountain)

• nāgaḥ: Nāga (Serpent-named mountain)

• kapilaḥ: Kapila (Tawny/Sage-named mountain)

• ca/caiva: and, also

• indra-śailaḥ: Indraśaila (Indra’s mountain)

• sānumān: possessing peaks/ridges, lofty

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By naming revered mountains, the verse frames them as kṣetras suited for Liṅga-sthāpana and Śiva-pūjā, emphasizing that place (deśa) can support steadiness of devotion and purity of ritual.

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

Śiva is implied as Pati—the Lord worthy of worship in exalted abodes—while the mountains function as stable supports, mirroring Śiva-tattva as the unshaken ground of the cosmos beyond pasha-bound change.

What ritualistic or Yogic practice is highlighted here?

It points to kṣetra-sevana—seeking a sanctified place for japa, dhyāna, and Liṅga-pūjā—supportive of Pāśupata discipline where the pashu (soul) reduces pasha (bondage) through regulated worship and contemplation.