Shloka 11

Devanagari script

माद्री लेभे च तं पुत्रं ततः सा देवमीढुषम् अनमित्रं शिनिं चैव तावुभौ पुरुषोत्तमौ

Transliteration

mādrī lebhe ca taṃ putraṃ tataḥ sā devamīḍhuṣam anamitraṃ śiniṃ caiva tāvubhau puruṣottamau

Translation

Kemudian Mādrī memperoleh putra itu; setelah itu ia melahirkan Devamīḍhuṣa, serta Anamitra dan Śini—keduanya unggul di antara manusia.

Word by Word

• माद्री (mādrī): Mādrī

• लेभे (lebhe): obtained/bore

• च (ca): and

• तम् (tam): that

• पुत्रम् (putram): son

• ततः (tataḥ): thereafter/then

• सा (sā): she

• देवमीढुषम् (devamīḍhuṣam): Devamīḍhuṣa (proper name)

• अनमित्रम् (anamitraṃ): Anamitra (proper name)

• शिनिम् (śiniṃ): Śini (proper name)

• च एव (caiva): and also

• तौ उभौ (tāv ubhau): those two/both

• पुरुषोत्तमौ (puruṣottamau): excellent men, best among men

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mādri
• Devamīḍhuṣa
• Anamitra
• Śini

FAQs

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

Though not a direct Linga-puja instruction, this lineage verse supports the Purana’s dharmic framework: righteous progeny and orderly succession are presented as part of cosmic order (dharma) upheld by Pati (Shiva), within which Shiva-bhakti and sacred rites like Linga worship properly flourish.

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

Indirectly, it reflects Shiva-tattva as Pati—the unseen governor of order—by showing that human lineages and their continuity operate within a larger, regulated cosmic structure (niyati). The verse situates worldly generation under the overarching sovereignty of Mahadeva’s law of dharma.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga practice is stated in this verse; it functions as genealogical narration (vamsha-kathana) that contextualizes later teachings on Shiva-dharma and worship.