Shloka 29

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

पूर्वे किरातास्तस्यान्ते पश्चिमे यवनाः स्मृताः ब्राह्मणाः क्षत्रिया वैश्या मध्ये शूद्राश् च सर्वशः

Transliteration

pūrve kirātāstasyānte paścime yavanāḥ smṛtāḥ brāhmaṇāḥ kṣatriyā vaiśyā madhye śūdrāś ca sarvaśaḥ

Translation

在其东方的尽头，被记述为居住着基罗多（Kirāta）；在西方，则是夜婆那（Yavana）。中部有婆罗门、刹帝利、吠舍，而首陀罗亦遍布各处。此即世间的安排；在其中，缚魂 paśu 当净化其行持，转向主宰 Pati——湿婆大自在天——以脱离 pāśa（系缚）而得解脱。

Word by Word

• pūrve: in the east

• kirātāḥ: Kirātas (mountain/forest tribes)

• tasya: of it/that (region/world)

• ante: at the end/border

• paścime: in the west

• yavanāḥ: Yavanas (western peoples/foreigners)

• smṛtāḥ: are remembered/are stated

• brāhmaṇāḥ: Brahmins

• kṣatriyāḥ: Kshatriyas

• vaiśyāḥ: Vaishyas

• madhye: in the middle

• śūdrāḥ: Shudras

• ca: and

• sarvaśaḥ: everywhere/in all ways

Speaker

Suta Goswami

FAQs

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

It situates human society and geography within a dharmic order, implying that whatever one’s region or varna, one can orient life toward Śiva (Pati) through disciplined conduct and devotion, which culminates in Linga-centered worship.

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

Śiva-tattva is implied as the transcendent Lord (Pati) beyond social and regional divisions, the ultimate refuge for the paśu (individual soul) living within worldly structures.

What ritualistic or Yogic practice is highlighted here?

No single rite is named; the takeaway is adherence to dharma as a preparatory purification for Śaiva practice—supporting later Linga-pūjā and Pāśupata-style discipline aimed at removing pāśa (bondage).