Shloka 11

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

माद्री लेभे च तं पुत्रं ततः सा देवमीढुषम् अनमित्रं शिनिं चैव तावुभौ पुरुषोत्तमौ

Transliteration

mādrī lebhe ca taṃ putraṃ tataḥ sā devamīḍhuṣam anamitraṃ śiniṃ caiva tāvubhau puruṣottamau

Translation

ต่อมา มาทรีได้บุตรนั้น แล้วนางประสูติเทวมีฑุษะ และยังประสูติอนมิตระกับศินิ—ทั้งสองเป็นยอดบุรุษ

Word by Word

• माद्री (mādrī): Mādrī

• लेभे (lebhe): obtained/bore

• च (ca): and

• तम् (tam): that

• पुत्रम् (putram): son

• ततः (tataḥ): thereafter/then

• सा (sā): she

• देवमीढुषम् (devamīḍhuṣam): Devamīḍhuṣa (proper name)

• अनमित्रम् (anamitraṃ): Anamitra (proper name)

• शिनिम् (śiniṃ): Śini (proper name)

• च एव (caiva): and also

• तौ उभौ (tāv ubhau): those two/both

• पुरुषोत्तमौ (puruṣottamau): excellent men, best among men

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mādri
• Devamīḍhuṣa
• Anamitra
• Śini

FAQs

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

Though not a direct Linga-puja instruction, this lineage verse supports the Purana’s dharmic framework: righteous progeny and orderly succession are presented as part of cosmic order (dharma) upheld by Pati (Shiva), within which Shiva-bhakti and sacred rites like Linga worship properly flourish.

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

Indirectly, it reflects Shiva-tattva as Pati—the unseen governor of order—by showing that human lineages and their continuity operate within a larger, regulated cosmic structure (niyati). The verse situates worldly generation under the overarching sovereignty of Mahadeva’s law of dharma.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga practice is stated in this verse; it functions as genealogical narration (vamsha-kathana) that contextualizes later teachings on Shiva-dharma and worship.