Shloka 36

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

हरं यजन्ति सर्वेशं पिबन्तीक्षुरसं शुभम् न जरा बाधते तेन न च जीर्यन्ति ते नराः

Transliteration

haraṃ yajanti sarveśaṃ pibantīkṣurasaṃ śubham na jarā bādhate tena na ca jīryanti te narāḥ

Translation

وہ سب کے سب سرورِ عالم ہَر (شیو) کی عبادت کرتے ہیں اور مبارک اِکشو رس (گنے کا رس) پیتے ہیں۔ اس کے اثر سے بڑھاپا انہیں نہیں ستاتا؛ وہ لوگ کمزور یا فرسودہ نہیں ہوتے۔

Word by Word

• हरम् (haram): Hara, Śiva the remover

• यजन्ति (yajanti): they worship/sacrifice to

• सर्वेशम् (sarveśam): the Lord of all

• पिबन्ति (pibanti): they drink

• ईक्षुरसम् (īkṣu-rasam): sugarcane juice

• शुभम् (śubham): auspicious/pure

• न (na): not

• जरा (jarā): old age/decay

• बाधते (bādhate): afflicts/torments

• तेन (tena): by that (act/merit)

• न च (na ca): and not

• जीर्यन्ति (jīryanti): they grow old/are worn down

• ते (te): those

• नराः (narāḥ): men/persons

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Hara, Sarvesha)

FAQs

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

It states the phala (spiritual-ritual fruit) of worshipping Hara as Sarveśa: the devotee gains protection from jarā (ageing/decline), indicating that Śiva-pūjā supports vitality and steadiness of the embodied pashu through divine grace.

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

Śiva is invoked as Hara (the remover of suffering) and Sarveśa (Lord of all), pointing to Pati-tattva: the sovereign reality who can mitigate the pashu’s experience of limitation, including the decay associated with embodied existence.

What ritualistic or Yogic practice is highlighted here?

A simple pūjā/yaña orientation—worship of Hara—paired with an auspicious offering/consumption (īkṣu-rasa). It functions as a vrata-like observance emphasizing purity of offering and devotion rather than a detailed āsana-prāṇāyāma sequence.