Shloka 26

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

नानादेवार्चने युक्ता नानाकर्मफलाशिनः नानाज्ञानार्थसम्पन्ना दुर्बलाश्चाल्पभोगिनः

Transliteration

nānādevārcane yuktā nānākarmaphalāśinaḥ nānājñānārthasampannā durbalāścālpabhoginaḥ

Translation

അവർ പല ദേവന്മാരുടെ അർച്ചനയിൽ ഏർപ്പെട്ട്, പല കർമ്മഫലങ്ങൾ അനുഭവിക്കുന്നു; നാനാവിധ ജ്ഞാനലക്ഷ്യങ്ങളാൽ സമ്പന്നരായിട്ടും ദുർബലരാകുന്നു, അവരുടെ ഭോഗങ്ങൾ അല്പമായിരിക്കുന്നു।

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).