Shloka 27

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

इन्द्रद्वीपे तथा केचित् तथैव च कसेरुके ताम्रद्वीपं गताः केचित् केचिद्देशं गभस्तिमत्

Transliteration

indradvīpe tathā kecit tathaiva ca kaseruke tāmradvīpaṃ gatāḥ kecit keciddeśaṃ gabhastimat

Translation

کچھ اندردویپ کو گئے، اسی طرح کچھ کَسیرُک کو؛ کچھ تامردویپ روانہ ہوئے، اور کچھ ‘گَبھَستِمَت’ نامی روشن و تاباں دیس کو گئے۔

Word by Word

• इन्द्रद्वीपे (indradvīpe): in Indra-dvīpa

• तथा (tathā): likewise/so

• केचित् (kecit): some (people/beings)

• तथैव (tathaiva): in the same manner

• च (ca): and

• कसेरुके (kaseruke): in Kaseruka (a region/dvīpa)

• ताम्रद्वीपम् (tāmradvīpam): Tāmra-dvīpa

• गताः (gatāḥ): went/departed

• केचित् (kecit): some

• केचित् (kecit): others

• देशम् (deśam): to the land/region

• गभस्तिमत् (gabhastimat): Gabhastimat, ‘endowed with rays/radiance’

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Indra

FAQs

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

It situates Linga-oriented Shaiva teaching within a cosmic map: the worlds and regions are orderly domains governed by divine law, encouraging the devotee to seek Pati (Shiva) beyond mere relocation in realms through steadfast worship.

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

Implicitly, it points to Shiva-tattva as the supreme regulator (Pati) behind cosmic order—beings (pashus) move among realms under bonds (pasha) such as karma, while liberation lies in turning toward the transcendent Lord rather than remaining within cosmographic cycles.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway aligns with Pashupata intent—use cosmological knowledge as viveka (discernment) and pursue Shiva-upasana and yogic detachment to transcend karmic migration.