Shloka 43

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

ततस्ताः पर्यगृह्णन्त नदीक्षेत्राणि पर्वतान् वृक्षगुल्मौषधीश्चैव प्रसह्य तु यथाबलम्

Transliteration

tatastāḥ paryagṛhṇanta nadīkṣetrāṇi parvatān vṛkṣagulmauṣadhīścaiva prasahya tu yathābalam

Translation

ତେବେ ସେମାନେ ନିଜ ଶକ୍ତିଅନୁସାରେ ବଳପୂର୍ବକ ନଦୀପ୍ରଦେଶ, କ୍ଷେତ୍ରଭୂମି, ପର୍ବତ ଏବଂ ବୃକ୍ଷ-ଗୁଲ୍ମ-ଔଷଧିକୁ ମଧ୍ୟ ଦଖଲ କଲେ।

Word by Word

• tataḥ: then

• tāḥ: those (feminine plural beings)

• paryagṛhṇanta: they seized/appropriated on all sides

• nadī-kṣetrāṇi: river-regions and cultivated/sacred fields

• parvatān: mountains

• vṛkṣa: trees

• gulma: shrubs/bushes

• auṣadhīḥ: medicinal herbs/plants

• ca eva: and indeed/also

• prasahya: by force, violently

• tu: but/indeed

• yathā-balam: according to (their) strength, as far as power allows

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

By showing the seizure of rivers, kṣetras, and life-supporting herbs, the verse frames why devotees seek the Linga as the stable axis of dharma—Pati’s presence that restores sanctity to kṣetra and sustains the world.

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

Implicitly, Shiva-tattva is the sovereign Pati who is not seized or diminished; when the supports of the world are appropriated by disruptive forces, Shiva alone can re-establish order, freeing paśus from expanding pasha.

What ritualistic or Yogic practice is highlighted here?

The verse points toward kṣetra-śuddhi and protection through Shiva-upāsanā—Pāśupata-oriented discipline and Linga-pūjā that re-centers the practitioner from worldly appropriation (pāśa) to refuge in Pati.