Shloka 7

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

महत्प्रजापतेः स्थानम् एकशृङ्गे नगोत्तमे गजशैले तु दुर्गाद्याः सुमेधे वसवस् तथा

Transliteration

mahatprajāpateḥ sthānam ekaśṛṅge nagottame gajaśaile tu durgādyāḥ sumedhe vasavas tathā

Translation

Di gunung unggul Ekaśṛṅga terletak singgasana luhur Prajāpati. Di Gajaśaila bersemayam Durgā serta para Ibu Ilahi yang lain; dan di Sumedhā para Vasu juga bersemayam—demikianlah kediaman di puncak-puncak ini ditegakkan dalam tertib suci yang dipelihara oleh Pati (Śiva).

Word by Word

• mahat: great/exalted

• prajāpateḥ: of Prajāpati (the Lord of creatures)

• sthānam: abode/seat

• ekaśṛṅge: on (the mountain) Ekaśṛṅga

• nagottame: on the best of mountains

• gajaśaile: on Gajaśaila (Elephant-mountain)

• tu: indeed/and

• durgādyāḥ: Durgā and the rest (divine Mothers/deities)

• sumedhe: on Sumedhā (a mountain/peak)

• vasavaḥ: the Vasus (eight Vedic deities)

• tathā: likewise/also

Speaker

Suta Goswami

Characters & Entities

• Prajapati
• Durga
• Vasus

FAQs

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

It sacralizes specific mountains as divinely inhabited kṣetras, implying that worship (including Liṅga-pūjā) performed in such consecrated spaces gains heightened potency and supports the pashu’s movement toward Śiva (Pati).

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

By presenting the cosmos as ordered through holy abodes of Prajāpati, Durgā, and the Vasus, it reflects Śiva-tattva as the supreme ground that sustains divine functions—creation, protection, and śakti—within a single sacred hierarchy.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā (pilgrimage and service) and kṣetra-smaraṇa (contemplation of sacred places) are implied as supports for Pāśupata discipline—purifying the pashu by aligning body, mind, and place with Śiva’s sacred order.