Shloka 36

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

हरं यजन्ति सर्वेशं पिबन्तीक्षुरसं शुभम् न जरा बाधते तेन न च जीर्यन्ति ते नराः

Transliteration

haraṃ yajanti sarveśaṃ pibantīkṣurasaṃ śubham na jarā bādhate tena na ca jīryanti te narāḥ

Translation

ພວກເຂົານະມັດສະການບູຊາພຣະຫະຣະ—ພຣະເຈົ້າແຫ່ງທຸກສິ່ງ—ແລະ ດື່ມນ້ຳອ້ອຍອັນເປັນມົງຄຸນ. ດ້ວຍອານຸພາບນັ້ນ ຄວາມແກ່ຊະລາບໍ່ອາດຮົບກວນໄດ້ ແລະ ພວກເຂົາບໍ່ເສື່ອມຖອຍ.

Word by Word

• हरम् (haram): Hara, Śiva the remover

• यजन्ति (yajanti): they worship/sacrifice to

• सर्वेशम् (sarveśam): the Lord of all

• पिबन्ति (pibanti): they drink

• ईक्षुरसम् (īkṣu-rasam): sugarcane juice

• शुभम् (śubham): auspicious/pure

• न (na): not

• जरा (jarā): old age/decay

• बाधते (bādhate): afflicts/torments

• तेन (tena): by that (act/merit)

• न च (na ca): and not

• जीर्यन्ति (jīryanti): they grow old/are worn down

• ते (te): those

• नराः (narāḥ): men/persons

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Hara, Sarvesha)

FAQs

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

It states the phala (spiritual-ritual fruit) of worshipping Hara as Sarveśa: the devotee gains protection from jarā (ageing/decline), indicating that Śiva-pūjā supports vitality and steadiness of the embodied pashu through divine grace.

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

Śiva is invoked as Hara (the remover of suffering) and Sarveśa (Lord of all), pointing to Pati-tattva: the sovereign reality who can mitigate the pashu’s experience of limitation, including the decay associated with embodied existence.

What ritualistic or Yogic practice is highlighted here?

A simple pūjā/yaña orientation—worship of Hara—paired with an auspicious offering/consumption (īkṣu-rasa). It functions as a vrata-like observance emphasizing purity of offering and devotion rather than a detailed āsana-prāṇāyāma sequence.