Shloka 4

Devanagari script

ज्येष्ठो नाभिर् इति ख्यातस् तस्य किंपुरुषो ऽनुजः हरिवर्षस्तृतीयस्तु चतुर्थो वै त्विलावृतः

Transliteration

jyeṣṭho nābhir iti khyātas tasya kiṃpuruṣo 'nujaḥ harivarṣastṛtīyastu caturtho vai tvilāvṛtaḥ

Translation

ജ്യേഷ്ഠൻ ‘നാഭി’ എന്ന പേരിൽ പ്രസിദ്ധൻ. അവന്റെ അനുജൻ ‘കിംപുരുഷൻ’. മൂന്നാമത് ‘ഹരിവർഷം’, നാലാമത് നിശ്ചയമായി ‘ഇലാവൃതം’.

Word by Word

• jyeṣṭhaḥ: the eldest

• nābhiḥ: Nābhi (name)

• iti: thus

• khyātaḥ: renowned/called

• tasya: of him/thereof

• kiṃpuruṣaḥ: Kiṃpuruṣa (a region/varṣa)

• anujaḥ: younger (born after)

• harivarṣaḥ: Hari-varṣa (a region/varṣa)

• tṛtīyaḥ: the third

• tu: and/indeed

• caturthaḥ: the fourth

• vai: certainly

• tu: indeed

• ilāvṛtaḥ: Ilāvṛta (a region/varṣa)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Nābhi
• Kiṃpuruṣa
• Hari-varṣa
• Ilāvṛta

FAQs

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

By defining cosmic regions and their order, the verse supports the Purana’s Shaiva worldview: the universe is a structured field where the Pashu (soul) performs dharma and Shiva-puja, moving toward Pati (Shiva) beyond Pasha (bondage).

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

Indirectly: the orderly division of realms reflects Shiva-tattva as the inner governor (Pati) of creation—transcendent yet immanent—within which all beings and worlds arise and are sustained.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated; the takeaway is the cosmological context that frames pilgrimage, mantra-japa, and Linga-arcana as practices performed within a divinely ordered cosmos.