Shloka 7

जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा

Devanagari script

हेमकूटं तु यद्वर्षं ददौ किंपुरुषाय सः नैषधं यत्स्मृतं वर्षं हरये तत्पिता ददौ

Transliteration

hemakūṭaṃ tu yadvarṣaṃ dadau kiṃpuruṣāya saḥ naiṣadhaṃ yatsmṛtaṃ varṣaṃ haraye tatpitā dadau

Translation

যে বর্ষ ‘হেমকূট’ নামে, তা তিনি কিম্পুরুষকে দিলেন। আর ‘নৈষধ’ নামে স্মৃত বর্ষ পিতা হর (শিব)-কে দান করলেন।

Word by Word

• hemakūṭam: Hemakūṭa (name of a varṣa/region)

• tu: indeed

• yat-varṣam: which region called varṣa

• dadau: gave/bestowed

• kiṃpuruṣāya: to Kiṁpuruṣa

• saḥ: he

• naiṣadham: Naiṣadha (name of a varṣa/region)

• yat-smṛtam: which is remembered/known as

• varṣam: region/land

• haraye: to Hara (Śiva)

• tat-pitā: his father

• dadau: bestowed

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Hara (Shiva)
• Kimpurusha

FAQs

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

Though not a direct linga-puja instruction, the verse situates Hara (Śiva) within the cosmic order: lands and destinies are distributed under a dharmic structure ultimately upheld by Pati, the Lord worshipped as the Liṅga.

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

Śiva appears as Hara within a cosmological allocation narrative—signaling Shiva-tattva as the stabilizing principle of order (dharma) behind names, regions, and authority, consistent with Pati as the supreme governor beyond changing forms.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata-yoga technique is stated; the takeaway is contemplative—seeing the cosmos as structured under Pati (Śiva), which supports a yogic attitude of surrender and alignment with dharma.