Shloka 97

देवदानवयक्षेन्द्रसिद्धचारणसेवितः तत्रापि मम ते पुत्रा भविष्यन्ति महौजसः

devadānavayakṣendrasiddhacāraṇasevitaḥ tatrāpi mama te putrā bhaviṣyanti mahaujasaḥ

Jenes Reich wird von Devas, Dānavas, den Herren der Yakṣas, den Siddhas und den Cāraṇas verehrt und bedient. Dort auch, o Geliebte, werden meine Söhne geboren werden – mächtig an geistigem Glanz –, würdig, den Herrn (Pati) zu stützen und die gebundenen Wesen (paśus) über das Band (pāśa) hinaus zu führen.

devagods
deva:
dānavatitans/anti-gods
dānava:
yakṣa-indralord of the Yakṣas (Kubera-like overlord)
yakṣa-indra:
siddhaperfected being
siddha:
cāraṇacelestial bard
cāraṇa:
sevitaḥserved/attended/honored
sevitaḥ:
tatra apithere also
tatra api:
mamamy
mama:
teyour/for you, O dear one
te:
putrāḥsons/offspring
putrāḥ:
bhaviṣyantiwill be/become
bhaviṣyanti:
mahaujasaḥof great radiance, power, and spiritual vigor
mahaujasaḥ:

Suta Goswami (narrating an internal divine assurance within the Purana’s creation-lineage context)

D
Devas
D
Danavas
Y
Yakshas
S
Siddhas
C
Charanas
S
Shiva

FAQs

It frames the Shaiva realm as universally revered—served by Devas and perfected beings—implying that Linga-centered devotion is not sectarian but upheld across cosmic orders, and that powerful lineages arise to protect and propagate that worship.

By implying a realm honored by all classes of celestial beings and by promising “mahaujasa” offspring, it points to Shiva-tattva as Pati—the supreme source of spiritual potency—whose grace generates enlightened agencies that help paśus transcend pāśa.

Indirectly, it supports the Pāśupata orientation: the rise of spiritually powerful lineages (mahaujasaḥ) suggests transmission of Shaiva discipline—Pashupata Yoga and Linga-upāsanā—through authorized progeny/teachers rather than mere worldly power.