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Shloka 1

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

इति श्रीलिङ्गमहापुराणे पूर्वभागे देवादिसृष्टिकथनं नाम त्रिषष्टितमो ऽध्यायः ऋषय ऊचुः कथं हि रक्षसा शक्तिर् भक्षितः सो ऽनुजैः सह वासिष्ठो वदतां श्रेष्ठ सूत वक्तुमिहार्हसि

iti śrīliṅgamahāpurāṇe pūrvabhāge devādisṛṣṭikathanaṃ nāma triṣaṣṭitamo 'dhyāyaḥ ṛṣaya ūcuḥ kathaṃ hi rakṣasā śaktir bhakṣitaḥ so 'nujaiḥ saha vāsiṣṭho vadatāṃ śreṣṭha sūta vaktumihārhasi

かくして『聖リンガ・マハープラーナ』前分において、「諸天より始まる創造の説話」と名づける第六十三章が始まる。仙人たちは言った。「ヴァシシュタの子シャクティは、いかにして羅刹に食われたのか――弟たちと共にである。おおスータよ、語りの最勝者よ、ここにそれを説くにふさわしい。」

itithus
iti:
śrī-liṅga-mahāpurāṇein the venerable Liṅga Mahāpurāṇa
śrī-liṅga-mahāpurāṇe:
pūrva-bhāgein the first section (Pūrva-bhāga)
pūrva-bhāge:
devādi-sṛṣṭi-kathanamnarration of creation beginning with the Devas
devādi-sṛṣṭi-kathanam:
nāmanamed
nāma:
triṣaṣṭitamaḥ adhyāyaḥthe sixty-third chapter
triṣaṣṭitamaḥ adhyāyaḥ:
ṛṣayaḥ ūcuḥthe sages said
ṛṣayaḥ ūcuḥ:
kathamhow
katham:
hiindeed
hi:
rakṣasāby a rākṣasa (demon)
rakṣasā:
śaktiḥŚakti (Vasiṣṭha’s son)
śaktiḥ:
bhakṣitaḥwas eaten/devoured
bhakṣitaḥ:
saḥhe
saḥ:
anujaiḥ sahatogether with (his) younger brothers
anujaiḥ saha:
vāsiṣṭhaḥthe Vasiṣṭha-line (i.e., Vasiṣṭha’s son)
vāsiṣṭhaḥ:
vadatām śreṣṭhabest among speakers
vadatām śreṣṭha:
sūtaO Sūta
sūta:
vaktumto tell
vaktum:
ihahere
iha:
arhasiyou are worthy/able.
arhasi:

Sages (Ṛṣayaḥ) addressing Sūta

S
Suta
S
Sages (Ṛṣayaḥ)
V
Vasiṣṭha
Ś
Śakti
R
Rākṣasa

FAQs

It sets the Purāṇic dialogue-frame (sages questioning Sūta), through which Shaiva cosmology and dharma—including the sacred meaning of the Liṅga as Pati (Śiva) guiding pashus (souls)—is transmitted.

Indirectly: by introducing a karmic-historical episode within a creation narrative, it implies the governance of cosmic order under Pati (Śiva), where events involving sages and beings unfold within Śiva’s overarching lordship and dharma.

No specific ritual is stated in this verse; it functions as a narrative prompt. The forthcoming account typically supports Shaiva teaching by illustrating dharma, karmic causality, and the need for Pati-bhakti that later culminates in Liṅga-pūjā and Pāśupata-oriented discipline.