Shloka 25

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

वर्षे तु भारते मर्त्याः पुण्याः कर्मवशायुषः शतायुषः समाख्याता नानावर्णाल्पदेहिनः

Transliteration

varṣe tu bhārate martyāḥ puṇyāḥ karmavaśāyuṣaḥ śatāyuṣaḥ samākhyātā nānāvarṇālpadehinaḥ

Translation

కానీ భారతవర్షంలో మానవులు పుణ్యశీలులు; వారి ఆయుష్షు కర్మాధీనము. వారు ‘శతాయుష్కులు’ అని చెప్పబడుదురు; నానావర్ణములవారు, సాధారణంగా అల్పదేహులు।

Word by Word

• varṣe: in the region/continent

• tu: indeed/but

• bhārate: in Bhārata (India)

• martyāḥ: mortals/humans

• puṇyāḥ: possessed of merit/virtuous

• karmavaśa-āyuṣaḥ: whose lifespan is under the control of karma

• śata-āyuṣaḥ: hundred-lived (having a hundred-year lifespan)

• samākhyātāḥ: are declared/are described

• nānā-varṇa: of many varṇas/classes

• alpa-dehinaḥ: small-bodied/of lesser bodily size

Speaker

Suta Goswami (narrating Linga Purana to the sages; internal speaker inferred as the Purana’s narrator describing Bharata-varsha)

Characters & Entities

• Shiva

FAQs

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

It frames Bhārata as a karmically potent field where the pashu (individual soul) can intentionally convert merit (puṇya) into Shiva-oriented practice—especially Linga-pūjā—thereby loosening pasha (bondage) and turning life toward Pati (Shiva).

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

Indirectly: by stating that lifespan is karma-governed for mortals, it implies Shiva-tattva as the transcendent Pati—beyond karma—toward whom the karma-bound pashu aspires through devotion, discipline, and right knowledge.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the verse supports the Pāśupata/Śaiva discipline: using the limited, karma-measured human lifespan in Bhārata for sādhana such as Linga-pūjā, japa, vrata, and yoga aimed at liberation from pasha.