Shloka 94

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

यथैष पर्वतो मेरुर् देवलोको ह्युदाहृतः तस्य चेदं हि माहात्म्यं विद्धि देववरस्य ह

Transliteration

yathaiṣa parvato merur devaloko hyudāhṛtaḥ tasya cedaṃ hi māhātmyaṃ viddhi devavarasya ha

Translation

この山がまさしくメール（Meru）—デーヴァたちの界—であると宣言されるように、同じく知れ。これこそ諸神の中の至上主の真実のマーハートミヤ（偉大なる功徳）であり、衆生を御住処と吉祥へと高め導く神聖なる卓越である。

Word by Word

• yathā: just as

• eṣaḥ: this

• parvataḥ: mountain

• meruḥ: (Mount) Meru

• deva-lokaḥ: the world/realm of the gods

• hi: indeed

• udāhṛtaḥ: is declared/proclaimed

• tasya: of that (Lord/Meru)

• ca: and

• idam: this

• hi: indeed

• māhātmyam: greatness, sacred glory

• viddhi: know/understand

• deva-varasya: of the best among the gods (the supreme divine Lord)

• ha: verily/indeed (emphatic particle)

Speaker

Suta Goswami (narrating the Mahatmya within the Purva-Bhaga context)

Characters & Entities

• Meru
• Devaloka

FAQs

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

It frames sacred greatness (māhātmya) as a power that lifts devotees toward the divine realm—supporting the Linga-Purana theme that worship of the Pati (Shiva) sanctifies space and elevates the pashu (soul) beyond bondage.

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

By calling the object of praise “devavara” (best of the gods) and linking His māhātmya with Devaloka-like exaltation, it points to Shiva as Pati—the supreme source of auspiciousness and higher states of being.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly highlights māhātmya-śravaṇa and smaraṇa—hearing and contemplating sacred glory—which in Pashupata-oriented practice supports inner upliftment and devotion-centered concentration on the Pati.