Shloka 3

जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा

Devanagari script

तस्य पुत्रा बभूवुस्ते प्रजापतिसमा नव सर्वे माहेश्वराश्चैव महादेवपरायणाः

Transliteration

tasya putrā babhūvuste prajāpatisamā nava sarve māheśvarāścaiva mahādevaparāyaṇāḥ

Translation

由他诞生九位儿子，威仪堪比诸生主（Prajāpati）；他们全都是大自在天（Maheśvara）的奉爱者，一心归向大天（Mahādeva），以其为至上的主宰帕提（Pati）。

Word by Word

• tasya: of him

• putrāḥ: sons

• babhūvuḥ: were born/came to be

• te: those

• prajāpati-samāḥ: equal to the Prajapatis (lords of progeny)

• nava: nine

• sarve: all

• māheśvarāḥ: belonging to Maheśvara / Shaiva devotees

• ca eva: and indeed

• mahādeva-parāyaṇāḥ: having Mahadeva as their sole refuge/ultimate aim

Speaker

Suta Goswami

Characters & Entities

• Mahadeva
• Maheśvara
• Prajāpatis

FAQs

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

It establishes that even creation-lineage figures (Prajāpati-like progenitors) are fundamentally oriented to Mahādeva, supporting the Purāṇa’s theme that all sṛṣṭi finds its ground and goal in Shiva—the ultimate Pati worshipped through the Liṅga.

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

Shiva is implied as the supreme refuge and final aim (parāyaṇa) for all beings, including exalted progenitors—signaling Shiva-tattva as the highest Lordship (Pati) beyond the bonds (pāśa) that limit the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the verse highlights parāyaṇatā—single-pointed devotion and orientation to Mahādeva—which in Shaiva practice becomes the inner basis for Liṅga-pūjā and Pāśupata-style discipline.