Shloka 52

Adhyaya 40: Kali-yuga Lakshana, Yuga-sandhyamsha, and the Re-emergence of Dharma

Devanagari script

समाः स विंशतिः पूर्णाः पर्यटन्वै वसुंधराम् अनुकर्षन् स वै सेनां सवाजिरथकुञ्जराम्

Transliteration

samāḥ sa viṃśatiḥ pūrṇāḥ paryaṭanvai vasuṃdharām anukarṣan sa vai senāṃ savājirathakuñjarām

Translation

သူသည် နှစ်နှစ်ဆယ်ပြည့်အောင် မြေကြီးတစ်လျှောက် လှည့်လည်သွားလာခဲ့သည်။ သူ ရှေ့တိုးသွားသမျှ၊ မြင်းများ၊ ရထားများ၊ ဆင်များ ပါဝင်သည့် စစ်တပ်ကိုလည်း ဆွဲခေါ်သွား하였다။

Word by Word

• समाः (samāḥ): years

• स (sa): he

• विंशतिः (viṁśatiḥ): twenty

• पूर्णाः (pūrṇāḥ): completed, full

• पर्यटन् (paryaṭan): roaming, travelling

• वै (vai): indeed

• वसुंधराम् (vasuṁdharām): the earth

• अनुकर्षन् (anukarṣan): drawing along, leading on

• स (sa): he

• वै (vai): indeed

• सेनाम् (senām): army

• स-वाजि-रथ-कुञ्जराम् (sa-vāji-ratha-kuñjarām): with horses, chariots, and elephants

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Earth (Vasundhara)

FAQs

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

It sets a worldly, historical frame—showing extended earthly wandering and power—against which the Linga Purana later emphasizes turning from external conquest toward Shiva (Pati) as the true refuge beyond pasha (bondage).

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

Indirectly: by portraying long engagement with worldly dominion, it contrasts the transient realm of pashu bound by pasha with Shiva-tattva as the stable, liberating principle later taught through Linga-centric devotion and discipline.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga practice is stated in this line; it functions as narrative groundwork that later culminates in Shaiva sadhana and Linga-oriented worship.