Shloka 15

जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा

Devanagari script

धर्माधर्मौ न तेष्वास्तां नोत्तमाधममध्यमाः न तेष्वस्ति युगावस्था क्षेत्रेष्वष्टसु सर्वतः

Transliteration

dharmādharmau na teṣvāstāṃ nottamādhamamadhyamāḥ na teṣvasti yugāvasthā kṣetreṣvaṣṭasu sarvataḥ

Translation

في كِشِتْرَات شِيفا الثمانية المقدّسة لا يسودُ لا الدَّرما ولا الأَدَرما، ولا تنشأُ تمييزاتُ الأعلى والأدنى والأوسط. وفي تلك الحقول الطاهرة لا تعملُ أحوالُ اليوغا على أيّ وجه.

Word by Word

• dharma-adharmau: merit and demerit

• na: not

• teṣu: in them/there

• āstāṁ: are present/stand

• na uttama-adhama-madhyamāḥ: not (as) superior, inferior, or middling (classes/distinctions)

• na: not

• teṣu: in them

• asti: exists

• yuga-avasthā: the state/conditioning of the yugas (Kṛta, Tretā, Dvāpara, Kali)

• kṣetreṣu: in the sacred fields/pilgrimage-sites

• aṣṭasu: in the eight

• sarvataḥ: entirely, on all sides/in every respect.

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 teaches that certain Śiva-kṣetras possess a sanctity where ordinary karmic accounting (dharma/adharma) and social-spiritual gradations lose force, making Linga-pūjā there especially oriented toward release from pasha (bondage) rather than worldly merit.

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

Śiva-tattva is implied as that which transcends dualities and time-bound yuga conditions; in His kṣetra, the pashu encounters Pati in a field where limiting measures of good/evil and hierarchical status are neutralized.

What ritualistic or Yogic practice is highlighted here?

Kṣetra-sevā—pilgrimage, residence, and Linga-arcana in Śiva’s sacred fields—functions as a Pāśupata-aligned practice aimed at loosening pasha through proximity to Pati, beyond ordinary yuga-based constraints.