Shloka 3

जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा

Devanagari script

तस्य पुत्रा बभूवुस्ते प्रजापतिसमा नव सर्वे माहेश्वराश्चैव महादेवपरायणाः

Transliteration

tasya putrā babhūvuste prajāpatisamā nava sarve māheśvarāścaiva mahādevaparāyaṇāḥ

Translation

彼からはプラジャーパティ（Prajāpati）に等しい威徳をもつ九人の पुत्र（息子）が生まれた。彼らは皆マヘーシュヴァラ（Maheśvara）の भक्तであり、至上の主パティとしてのマハーデーヴァ（Mahādeva）へと全身全霊を向けていた。

Word by Word

• tasya: of him

• putrāḥ: sons

• babhūvuḥ: were born/came to be

• te: those

• prajāpati-samāḥ: equal to the Prajapatis (lords of progeny)

• nava: nine

• sarve: all

• māheśvarāḥ: belonging to Maheśvara / Shaiva devotees

• ca eva: and indeed

• mahādeva-parāyaṇāḥ: having Mahadeva as their sole refuge/ultimate aim

Speaker

Suta Goswami

Characters & Entities

• Mahadeva
• Maheśvara
• Prajāpatis

FAQs

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

It establishes that even creation-lineage figures (Prajāpati-like progenitors) are fundamentally oriented to Mahādeva, supporting the Purāṇa’s theme that all sṛṣṭi finds its ground and goal in Shiva—the ultimate Pati worshipped through the Liṅga.

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

Shiva is implied as the supreme refuge and final aim (parāyaṇa) for all beings, including exalted progenitors—signaling Shiva-tattva as the highest Lordship (Pati) beyond the bonds (pāśa) that limit the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the verse highlights parāyaṇatā—single-pointed devotion and orientation to Mahādeva—which in Shaiva practice becomes the inner basis for Liṅga-pūjā and Pāśupata-style discipline.