Shloka 26

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

नानादेवार्चने युक्ता नानाकर्मफलाशिनः नानाज्ञानार्थसम्पन्ना दुर्बलाश्चाल्पभोगिनः

Transliteration

nānādevārcane yuktā nānākarmaphalāśinaḥ nānājñānārthasampannā durbalāścālpabhoginaḥ

Translation

वे अनेक देवताओं की अर्चना में लगे रहते हैं, अनेक कर्मों के फलों का भोग करते हैं; नाना प्रकार के ज्ञान-लक्ष्यों से युक्त होकर भी दुर्बल हो जाते हैं, और उनके भोग अल्प ही रहते हैं।

Word by Word

• नाना (nānā): many/varied

• देव-अर्चने (deva-arcane): in deity-worship/ritual adoration of gods

• युक्ताः (yuktāḥ): engaged/attached

• नाना-कर्म-फल-आशिनः (nānā-karma-phala-āśinaḥ): eaters/enjoyers of the diverse results of actions (karma-phala)

• नाना-ज्ञान-अर्थ-सम्पन्नाः (nānā-jñāna-artha-sampannāḥ): endowed with many kinds of knowledge-aims/intellectual objectives

• दुर्बलाः (durbalāḥ): weak/enfeebled

• च (ca): and

• अल्प-भोगिनः (alpa-bhoginaḥ): of little enjoyment/limited experiencers

Speaker

Suta Goswami (narrating the teaching-context of exclusive orientation toward Pati—Shiva)

Characters & Entities

• Shiva

FAQs

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

It contrasts fragmented many-deity ritual seeking (karma-phala driven) with the need for focused orientation toward Shiva as Pati; such single-pointedness supports steadiness in Linga-puja and reduces dispersion of intention.

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

By implication, Shiva-tattva is the unifying refuge beyond scattered karmic goals: when the pashu runs after many ends, it remains bound and weakened; turning toward Pati points toward inner integration and liberation-oriented worship.

What ritualistic or Yogic practice is highlighted here?

The takeaway is ekāgratā (one-pointedness) aligned with Shaiva discipline—moving from fruit-motivated rites to steadier Linga-puja and a Pashupata-style inward focus that loosens pasha (bondage).