Shloka 39

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

धातारं च विधातारं मेरोर्जामातरौ सुतौ प्रभूतिर्नाम या पत्नी मरीचेः सुषुवे सुतौ

Transliteration

dhātāraṃ ca vidhātāraṃ merorjāmātarau sutau prabhūtirnāma yā patnī marīceḥ suṣuve sutau

Translation

玛利支之妻名普罗婆底（Prabhūti），生二子：达塔（Dhātā）与毗达塔（Vidhātā），后皆为梅鲁之婿。由此可知，在造化展开之中，主宰（Pati）安立血脉与婚盟，使具身众生（paśu）系缚于世间秩序之网（pāśa），直至转向湿婆（Śiva）而得解脱。

Word by Word

• धातारम् (dhātāram): Dhātā (a progenitor/deity)

• च (ca): and

• विधातारम् (vidhātāram): Vidhātā (a progenitor/deity)

• मेरोः (meroḥ): of Meru

• जामातरौ (jāmātarau): two sons-in-law

• सुतौ (sutau): two sons

• प्रभूतिः (prabhūtiḥ): Prabhūti (name of the wife)

• नाम (nāma): named

• या (yā): who

• पत्नी (patnī): wife

• मरीचेः (marīceḥ): of Marīci

• सुषुवे (suṣuve): gave birth to

• सुतौ (sutau): two sons

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Marici
• Prabhuti
• Dhata
• Vidhata
• Meru

FAQs

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

It situates Linga worship within the larger Shaiva cosmology: even creation and lineage proceed under the higher ordinance of Pati (Śiva), so the devotee turns from mere worldly continuity to worship of the transcendent Lord symbolized by the Liṅga.

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

Though Śiva is not named directly, the verse reflects Shiva-tattva as the supreme regulator behind dhāraṇa/vidhāna (sustaining and appointing): all progenitors and social bonds operate within His cosmic governance, while liberation lies beyond these bonds.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is contemplative: recognize lineage and worldly ties as pāśa, and pursue Śiva-oriented sādhanā—Liṅga-pūjā and Pāśupata-style detachment leading the paśu toward Pati.