Shloka 11

पीतवासा-कल्पः, माहेश्वरी-दर्शनम्, रौद्री-गायत्री, महायोगेन अपुनर्भवः

Devanagari script

तथैनां पुत्रकामस्य ध्यायतः परमेष्ठिनः प्रददौ देवदेवेशः चतुष्पादां जगद्गुरुः

Transliteration

tathaināṃ putrakāmasya dhyāyataḥ parameṣṭhinaḥ pradadau devadeveśaḥ catuṣpādāṃ jagadguruḥ

Translation

Demikianlah, ketika Parameṣṭhin (Brahmā) bermeditasi dengan kerinduan akan seorang putra, Dewa di atas para dewa—Guru jagat raya—menganugerahkan kepadanya Veda berkaki empat, sarana agar jiwa yang terikat (paśu) mendekati Sang Pati, Tuhan.

Word by Word

• tathā: thus

• enām: this (boon/that gift)

• putra-kāmasya: of one desiring a son

• dhyāyataḥ: while meditating

• parameṣṭhinaḥ: of Parameṣṭhin (Brahmā)

• pradadau: bestowed/gave

• deva-deva-īśaḥ: the Lord of the lords of gods (Śiva)

• catuṣpādām: four-footed/four-part (i.e., the Veda)

• jagad-guruḥ: the teacher of the world

Speaker

Suta Goswami (narrating the Purana; internal reference to Brahma’s meditation and Shiva’s boon)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It presents Shiva as Devadeveśa and Jagadguru who authorizes the Vedic foundation of worship; Linga-puja is framed as rooted in revealed dharma granted through Shiva’s grace.

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

Shiva is shown as Pati—the supreme Lord over even the devas—who responds to dhyāna and bestows the means of knowledge and rite (Veda), indicating his sovereignty and compassionate dispensation of liberation-oriented order.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative contemplation) is central: Brahma’s focused meditation becomes the channel for Shiva’s anugraha (grace), implying a Pāśupata-aligned principle that inner discipline precedes right ritual and revelation.