Shloka 25

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

वर्षे तु भारते मर्त्याः पुण्याः कर्मवशायुषः शतायुषः समाख्याता नानावर्णाल्पदेहिनः

Transliteration

varṣe tu bhārate martyāḥ puṇyāḥ karmavaśāyuṣaḥ śatāyuṣaḥ samākhyātā nānāvarṇālpadehinaḥ

Translation

وأمّا في أرض بهاراتا فإنّ البشر فُضلاء ذوو برّ، غير أنّ أعمارهم محكومةٌ بالكَرْما. ويُقال إنهم يعيشون مئة سنة، وهم من طبقاتٍ (ڤَرْنا) شتّى، وأجسادهم في الغالب أصغر قامةً.

Word by Word

• varṣe: in the region/continent

• tu: indeed/but

• bhārate: in Bhārata (India)

• martyāḥ: mortals/humans

• puṇyāḥ: possessed of merit/virtuous

• karmavaśa-āyuṣaḥ: whose lifespan is under the control of karma

• śata-āyuṣaḥ: hundred-lived (having a hundred-year lifespan)

• samākhyātāḥ: are declared/are described

• nānā-varṇa: of many varṇas/classes

• alpa-dehinaḥ: small-bodied/of lesser bodily size

Speaker

Suta Goswami (narrating Linga Purana to the sages; internal speaker inferred as the Purana’s narrator describing Bharata-varsha)

Characters & Entities

• Shiva

FAQs

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

It frames Bhārata as a karmically potent field where the pashu (individual soul) can intentionally convert merit (puṇya) into Shiva-oriented practice—especially Linga-pūjā—thereby loosening pasha (bondage) and turning life toward Pati (Shiva).

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

Indirectly: by stating that lifespan is karma-governed for mortals, it implies Shiva-tattva as the transcendent Pati—beyond karma—toward whom the karma-bound pashu aspires through devotion, discipline, and right knowledge.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the verse supports the Pāśupata/Śaiva discipline: using the limited, karma-measured human lifespan in Bhārata for sādhana such as Linga-pūjā, japa, vrata, and yoga aimed at liberation from pasha.