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

នៅខាងកើត ដល់ចុងបំផុត គេរំលឹកថាមាន កិរាតៈ; ខាងលិចមាន យវនៈ។ នៅកណ្ដាលមាន ព្រាហ្មណៈ ក្សត្រិយៈ វៃស្យៈ ហើយ សូទ្រៈ ក៏មានផង—រាលដាលគ្រប់ទី។ ដូច្នេះហើយ ការរៀបចំលោកិយត្រូវបានពណ៌នា; ក្នុងនោះ ពសុ (ព្រលឹងចងខ្សែ) ត្រូវបរិសុទ្ធអាកប្បកិរិយា ហើយបង្វែរទៅរក ពតិ—ព្រះសិវៈ—ដើម្បីរួចផុតពី បាស (ចំណង)។

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).