Shloka 57

Adhyaya 40: Kali-yuga Lakshana, Yuga-sandhyamsha, and the Re-emergence of Dharma

Devanagari script

मानवस्य तु सो ऽंशेन देवस्येह विजज्ञिवान् पूर्वजन्मनि विष्णोस्तु प्रमितिर्नाम वीर्यवान्

Transliteration

mānavasya tu so 'ṃśena devasyeha vijajñivān pūrvajanmani viṣṇostu pramitirnāma vīryavān

Translation

然而在此世，他以其人性之一分而被知为天神（Deva）。确然，在前生他乃隶属毗湿奴（Viṣṇu）的勇猛者，名为“普罗弥提”（Pramiti）；此说即追忆其往昔之化身。

Word by Word

• मानवस्य: of a human (nature/person)

• तु: but/indeed

• सः: he

• अंशेन: by a portion/partial aspect

• देवस्य: of a deva/divine being

• इह: here (in this world/episode)

• विजज्ञिवान्: became known/was recognized

• पूर्वजन्मनि: in a former birth

• विष्णोः: of Viṣṇu

• तु: indeed

• प्रमितिः: Pramiti (proper name)

• नाम: named

• वीर्यवान्: valorous, endowed with potency

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual)

Characters & Entities

• Vishnu

FAQs

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

It frames identity as layered—human and divine—supporting the Linga Purana’s view that worship of Pati (Shiva) reveals the deeper divine ground behind changing births and roles.

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

Indirectly: by contrasting embodied status (human/deva) and prior-birth continuity, it echoes Shaiva Siddhanta’s distinction between the bound pashu and the liberating Pati—Shiva-tattva being the stable reality that transcends such transitions.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway aligns with Pāśupata-style discernment (viveka): seeing past external status and recognizing the higher principle that Linga-upāsanā makes manifest.