Shloka 38

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

न तत्र सूर्यस्तपति न ते जीर्यन्ति मानवाः चन्द्रसूर्यौ न नक्षत्रं न प्रकाशम् इलावृते

Transliteration

na tatra sūryastapati na te jīryanti mānavāḥ candrasūryau na nakṣatraṃ na prakāśam ilāvṛte

Translation

ໃນອິລາວຣິຕະ ດວງອາທິດບໍ່ເຜົາໄໝ້ ແລະຜູ້ຄົນທີ່ນັ້ນບໍ່ເຖົ້າຊະລາ. ບໍ່ມີດວງຈັນ ຫຼືດວງອາທິດ, ບໍ່ມີດາວນັກສັດ ຫຼືແສງທົ່ວໄປ, ເພາະດິນແດນນັ້ນສ່ອງສະຫວ່າງດ້ວຍລັດສະໝີອັນສູງສຸດທີ່ມີພຣະສິວະເປັນສູນກາງ ເກີນກວ່າດວງສະຫວ່າງໂລກທັງປວງ.

Word by Word

• na: not

• tatra: there

• sūryaḥ: the sun

• tapati: burns/scorches

• na: not

• te: they (those beings)

• jīryanti: grow old/decay

• mānavāḥ: humans/people

• candra-sūryau: the moon and the sun

• na: not

• nakṣatram: constellation/star

• na: not

• prakāśam: (ordinary) light/illumination

• ilāvṛte: in Ilāvṛta (varṣa/region)

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Surya
• Chandra
• Nakshatras
• Ilavrita

FAQs

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

It frames Shiva (Pati) as the source of all illumination, implying that Linga-upasana is a turning from external supports (sun, moon, stars) to the self-luminous reality symbolized by the Linga.

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

By denying the need for ordinary luminaries, it points to a higher, self-revealing light—read in Shaiva Siddhanta as the grace-born illumination of Pati that outshines all material prakasha and loosens pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The takeaway is inward Pashupata-oriented contemplation: shifting awareness from sensory lights to the inner jyotis (illumination) gained through Shiva-dhyana and Linga-focused worship.