Shloka 34

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

अनामया ह्यशोकाश् च सर्वे ते शिवभाविताः शुद्धसत्त्वाश् च हेमाभाः सदाराः प्लक्षभोजनाः

Transliteration

anāmayā hyaśokāś ca sarve te śivabhāvitāḥ śuddhasattvāś ca hemābhāḥ sadārāḥ plakṣabhojanāḥ

Translation

அவர்கள் அனைவரும் நோயற்றவர்களும் துயரமற்றவர்களும்; அனைவரும் சிவபாவத்தில் நிறைந்தவர்கள். தூய சத்துவம் உடையோர், பொன்னொளிபோல் பிரகாசிப்போர்; துணைவியருடன் வாழ்ந்து பிளக்ஷ மரத்தின் உணவால் போஷிக்கப்படுவர்.

Word by Word

• अनामयाः: free from illness

• हि: indeed

• अशोकाः: free from sorrow

• च: and

• सर्वे: all

• ते: they

• शिवभाविताः: infused/imbued with Śiva’s disposition (Śiva-bhāva)

• शुद्धसत्त्वाः: of purified sattva (lucid purity)

• च: and

• हेमाभाः: golden-lustrous, radiant like gold

• सदाराः: with wives/consorts (companioned)

• प्लक्षभोजनाः: those whose food is plakṣa (fig/sacred tree produce)

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?

It presents the fruit of Śiva-oriented practice: the pashu (individual soul) becomes śiva-bhāvita—aligned with Pati (Śiva)—and attains a sorrowless, purified mode of being, which is the intended telos of Linga-upāsanā.

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

Śiva-tattva is shown as a transforming presence: contact with Śiva-bhāva yields freedom from duḥkha (aśoka), freedom from disease (anāmaya), and luminous purity (śuddha-sattva, hemābha), indicating Śiva as the purifier and illuminator of consciousness.

What ritualistic or Yogic practice is highlighted here?

While no single rite is named, the verse implies sustained Śiva-bhāvanā (Śiva-contemplation) consistent with Pāśupata-oriented discipline—purifying the pashu from pasha and stabilizing sattva through devotion, worship, and yogic assimilation to Śiva.