Shloka 39

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

धातारं च विधातारं मेरोर्जामातरौ सुतौ प्रभूतिर्नाम या पत्नी मरीचेः सुषुवे सुतौ

Transliteration

dhātāraṃ ca vidhātāraṃ merorjāmātarau sutau prabhūtirnāma yā patnī marīceḥ suṣuve sutau

Translation

ಮರೀಚಿಯ ಪತ್ನಿ ಪ್ರಭೂತಿ ಧಾತಾ ಮತ್ತು ವಿಧಾತಾ ಎಂಬ ಇಬ್ಬರು ಪುತ್ರರನ್ನು ಪ್ರಸವಿಸಿದಳು; ನಂತರ ಅವರು ಮೇರುವಿನ ಅಳಿಯರಾದರು. ಹೀಗೆ ಸೃಷ್ಟಿಕ್ರಮದಲ್ಲಿ ಪತಿ-ಪರಮೇಶ್ವರನು ವಂಶಪರಂಪರೆ ಮತ್ತು ಬಂಧಗಳನ್ನು ನಿಯಮಿಸುತ್ತಾನೆ; ಪಾಶಬಂಧಿತ ಪಶು-ಜೀವಗಳು ಶಿವಮುಖಿಯಾದಾಗಲೇ ಮುಕ್ತಿ ಪಡೆಯುತ್ತವೆ।

Word by Word

• धातारम् (dhātāram): Dhātā (a progenitor/deity)

• च (ca): and

• विधातारम् (vidhātāram): Vidhātā (a progenitor/deity)

• मेरोः (meroḥ): of Meru

• जामातरौ (jāmātarau): two sons-in-law

• सुतौ (sutau): two sons

• प्रभूतिः (prabhūtiḥ): Prabhūti (name of the wife)

• नाम (nāma): named

• या (yā): who

• पत्नी (patnī): wife

• मरीचेः (marīceḥ): of Marīci

• सुषुवे (suṣuve): gave birth to

• सुतौ (sutau): two sons

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Marici
• Prabhuti
• Dhata
• Vidhata
• Meru

FAQs

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

It situates Linga worship within the larger Shaiva cosmology: even creation and lineage proceed under the higher ordinance of Pati (Śiva), so the devotee turns from mere worldly continuity to worship of the transcendent Lord symbolized by the Liṅga.

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

Though Śiva is not named directly, the verse reflects Shiva-tattva as the supreme regulator behind dhāraṇa/vidhāna (sustaining and appointing): all progenitors and social bonds operate within His cosmic governance, while liberation lies beyond these bonds.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is contemplative: recognize lineage and worldly ties as pāśa, and pursue Śiva-oriented sādhanā—Liṅga-pūjā and Pāśupata-style detachment leading the paśu toward Pati.