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

บนภูเขาอันยอดเยี่ยมชื่อเอกศฤงคะ มีสถานอันสูงส่งของปรชาปติผู้ยิ่งใหญ่. ที่คชไศละ พระทุรคาและหมู่เทวีมารดาอื่น ๆ สถิตอยู่; และที่สุเมธา เหล่าวสุก็พำนักเช่นกัน.

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.