Shloka 3

Adhyaya 4: अहोरात्र-युग-मन्वन्तर-कल्पमान तथा प्रलयान्ते सृष्ट्युपक्रमः

Devanagari script

दिवा विकृतयः सर्वे विकारा विश्वदेवताः प्रजानां पतयः सर्वे तिष्ठन्त्यन्ये महर्षयः

Transliteration

divā vikṛtayaḥ sarve vikārā viśvadevatāḥ prajānāṃ patayaḥ sarve tiṣṭhantyanye maharṣayaḥ

Translation

പകൽ എല്ലാ വികൃതികളും എല്ലാ വികാരങ്ങളും—വിശ്വത്തിന്റെ അധിഷ്ഠാതൃ ദേവതകൾ—പ്രകടമായി നിലകൊള്ളുന്നു; അതുപോലെ പ്രജകളുടെ പിതാക്കന്മാർ (പ്രജാപതികൾ)യും മറ്റു മഹർഷിമാരും തത്തത് കര്‍മ്മങ്ങളിൽ സ്ഥാപിതരായിരിക്കുന്നു.

Word by Word

• divā: by day

• vikṛtayaḥ: evolutes, manifested productions

• sarve: all

• vikārāḥ: modifications, transformations

• viśva-devatāḥ: cosmic deities, universal presiding powers

• prajānām: of creatures/progeny

• patayaḥ: lords, protectors (patis)

• sarve: all

• tiṣṭhanti: stand, remain, are established

• anye: others

• maharṣayaḥ: great ṛṣis, exalted seers

Speaker

Suta Goswami (narrating the cosmological sequence to the sages of Naimisharanya)

Characters & Entities

• Vishvadevas
• Prajapatis
• Maharshis

FAQs

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

It frames the universe as an ordered manifestation upheld by presiding powers; Linga worship aligns the pashu (individual soul) with that cosmic order, turning attention from changing vikāras to the supreme Pati, Shiva, symbolized by the Linga.

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

Though Shiva is not named here, the verse lists the manifested regulators (devatās, prajāpatis, ṛṣis) functioning within creation; in Shaiva Siddhanta, Shiva-tattva is the transcendent Pati who empowers these offices while remaining beyond vikṛti and vikāra.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is contemplative—practice seeing all daytime activity as governed by cosmic functions, and in Pashupata-oriented sadhana, redirect identification from mutable vikāras toward the steadfast Pati through japa, dhyāna, and Linga-puja.