Shloka 18

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

मायया मोहितं देवम् अविज्ञातं महात्मनः यथा भवांस्तथैवाहम् आदिकर्ता प्रजापतिः

Transliteration

māyayā mohitaṃ devam avijñātaṃ mahātmanaḥ yathā bhavāṃstathaivāham ādikartā prajāpatiḥ

Translation

“Ang Deva na iyon—na nalinlang ng Māyā—ay hindi nakilala ang Dakilang Kaluluwa. Kung ano ka, gayon din ako: ako ang unang manlilikha, si Prajāpati.”

Word by Word

• मायया: by Māyā (deluding power)

• मोहितम्: bewildered/deluded

• देवम्: the god/deva

• अविज्ञातम्: not known/not recognized

• महात्मनः: of the great-souled (Mahātman)

• यथा: as/just as

• भवांस्: you (honorific)

• तथा एव: in that very way/likewise

• अहम्: I

• आदिकर्ता: primordial maker/first creator

• प्रजापतिः: Prajāpati (lord of creatures, Brahmā-like creator)

Speaker

Brahma (Prajapati), within Suta’s narration

Characters & Entities

• Brahma
• Maya
• Deva
• Mahात्मन् (Great Soul)

FAQs

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

It frames why the Linga (Pati-symbol) is worshipped as transcendent: even a deva/creator-function can be veiled by Māyā, so true recognition of Mahādeva requires devotion and right discernment rather than mere cosmic status.

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

By implication, Shiva-tattva (the Mahātman) is not grasped by deluded cognition; He stands beyond Māyā. The verse contrasts conditioned authority (Prajāpati/Deva) with the unconditioned Great Soul who is the true Pati.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discernment: overcome Māyā (pāśa) through devotion, mantra-japa, and meditative recognition of Pati—worshipping the Linga as the means to pierce delusion rather than relying on egoic “I am the creator” identity.