Shloka 29

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

पूर्वे किरातास्तस्यान्ते पश्चिमे यवनाः स्मृताः ब्राह्मणाः क्षत्रिया वैश्या मध्ये शूद्राश् च सर्वशः

Transliteration

pūrve kirātāstasyānte paścime yavanāḥ smṛtāḥ brāhmaṇāḥ kṣatriyā vaiśyā madhye śūdrāś ca sarvaśaḥ

Translation

তার পূর্ব প্রান্তে কিরাত এবং পশ্চিমে যবন স্মৃত। মধ্যভাগে ব্রাহ্মণ, ক্ষত্রিয়, বৈশ্য এবং শূদ্রও সর্বত্র বিস্তৃত; এই লোকব্যবস্থার মধ্যে পশুজীবকে আচরণ শুদ্ধ করে পতি—ভগবান শিবের দিকে মুখ ফেরাতে হয়, পাশমোচনের জন্য।

Word by Word

• pūrve: in the east

• kirātāḥ: Kirātas (mountain/forest tribes)

• tasya: of it/that (region/world)

• ante: at the end/border

• paścime: in the west

• yavanāḥ: Yavanas (western peoples/foreigners)

• smṛtāḥ: are remembered/are stated

• brāhmaṇāḥ: Brahmins

• kṣatriyāḥ: Kshatriyas

• vaiśyāḥ: Vaishyas

• madhye: in the middle

• śūdrāḥ: Shudras

• ca: and

• sarvaśaḥ: everywhere/in all ways

Speaker

Suta Goswami

FAQs

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

It situates human society and geography within a dharmic order, implying that whatever one’s region or varna, one can orient life toward Śiva (Pati) through disciplined conduct and devotion, which culminates in Linga-centered worship.

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

Śiva-tattva is implied as the transcendent Lord (Pati) beyond social and regional divisions, the ultimate refuge for the paśu (individual soul) living within worldly structures.

What ritualistic or Yogic practice is highlighted here?

No single rite is named; the takeaway is adherence to dharma as a preparatory purification for Śaiva practice—supporting later Linga-pūjā and Pāśupata-style discipline aimed at removing pāśa (bondage).