Shloka 13

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

स्त्रियश्चोत्पलवर्णाभा जीवितं चायुतं स्मृतम् भद्राश्वे शुक्लवर्णाश् च स्त्रियश्चन्द्रांशुसंनिभाः

Transliteration

striyaścotpalavarṇābhā jīvitaṃ cāyutaṃ smṛtam bhadrāśve śuklavarṇāś ca striyaścandrāṃśusaṃnibhāḥ

Translation

Di wilayah itu, para wanita dikatakan berwarna bak teratai, dan usia mereka dikenang mencapai sepuluh ribu tahun. Di Bhadrāśva, orang-orang berkulit putih, dan para wanita bersinar laksana sinar rembulan.

Word by Word

• striyaḥ: women

• ca: and

• utpala-varṇa-ābhāḥ: having the hue/appearance of a blue lotus

• jīvitam: lifespan

• ca: and

• āyutam: ten thousand (years)

• smṛtam: is remembered/recorded

• bhadrāśve: in (the land of) Bhadrāśva

• śukla-varṇāḥ: white-complexioned

• ca: and

• striyaḥ: women

• candra-aṃśu-saṃnibhāḥ: comparable to moonbeams (moon-ray-like).

Speaker

Suta Goswami (narrating the Purana to the sages at Naimisharanya)

Characters & Entities

• Suta
• Bhadrāśva

FAQs

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

It situates Linga Purana’s Shaiva teaching within a mapped cosmic order—showing that all regions and beings exist under the governance of Pati (Shiva) who upholds srishti and niyati (cosmic law), the foundation for worship and dharma.

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

Indirectly, it reflects Shiva-tattva as the ordering principle behind differentiated worlds, bodies, and lifespans—Pati regulating the karmic conditions (pāśa) in which paśus (souls) take embodiment.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga limb is stated; the takeaway is contemplative—use cosmological descriptions to cultivate vairagya and orientation toward Pati (Shiva) beyond changing worldly attributes.