Shloka 7

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

Devanagari script

इदं हैमवतं वर्षं भारतं नाम विश्रुतम् हेमकूटं परं तस्मान् नाम्ना किंपुरुषं स्मृतम्

Transliteration

idaṃ haimavataṃ varṣaṃ bhārataṃ nāma viśrutam hemakūṭaṃ paraṃ tasmān nāmnā kiṃpuruṣaṃ smṛtam

Translation

此喜马梵（Himavat）之地，闻名为婆罗多洲（Bhārata-varṣa）。越过其外有金峰（Hemakūṭa）；再往前，记载有名为金普鲁沙（Kiṃpuruṣa）之域。

Word by Word

• idam: this

• haimavatam: Himalayan, pertaining to Himavat

• varṣam: region/country (varṣa)

• bhāratam: Bhārata

• nāma: by name

• viśrutam: renowned, well-known

• hemakūṭam: Hemakūṭa (the Hemakūṭa mountain/region)

• param: beyond, further

• tasmāt: from that, beyond that

• nāmnā: by name

• kiṃpuruṣam: Kiṃpuruṣa (a varṣa/region)

• smṛtam: is remembered/known (in tradition)

Speaker

Suta Goswami (narrating the cosmography as received in the Purana)

Characters & Entities

• Himavat
• Bhārata-varṣa
• Hemakūṭa
• Kiṃpuruṣa

FAQs

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

By identifying Bhārata-varṣa within sacred cosmography, the verse situates Shiva-pūjā and linga-pratiṣṭhā in the human realm where karma, dharma, and upāsanā are actively performed for Pati (Śiva).

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

Indirectly: it frames the ordered cosmos in which Pashu (the bound soul) moves through regions and duties; such cosmic order (ṛta/dharma) is upheld by Pati—Śiva—who grants liberation beyond spatial divisions.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this line; its practical takeaway is tīrtha- and kṣetra-consciousness—performing Shiva-pūjā, vrata, and Pāśupata-oriented sādhana in Bhārata-varṣa as the primary field of dharma and mokṣa.