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Srimad Bhagavatam — Chaturtha Skandha, Shloka 49

Genealogies of Svāyambhuva Manu, the Appearance of Yajña, and Atri’s Sons

Brahmā–Viṣṇu–Śiva Expansions

पितृभ्य एकां युक्तेभ्यो भवायैकां भवच्छिदे । श्रद्धा मैत्री दया शान्तिस्तुष्टि: पुष्टि: क्रियोन्नति: ॥ ४९ ॥ बुद्धिर्मेधा तितिक्षा ह्रीर्मूर्तिर्धर्मस्य पत्नय: । श्रद्धासूत शुभं मैत्री प्रसादमभयं दया ॥ ५० ॥ शान्ति: सुखं मुदं तुष्टि: स्मयं पुष्टिरसूयत । योगं क्रियोन्नतिर्दर्पमर्थं बुद्धिरसूयत ॥ ५१ ॥ मेधा स्मृतिं तितिक्षा तु क्षेमं ह्री: प्रश्रयं सुतम् । मूर्ति: सर्वगुणोत्पत्तिर्नरनारायणावृषी ॥ ५२ ॥

pitṛbhya ekāṁ yuktebhyo bhavāyaikāṁ bhava-cchide śraddhā maitrī dayā śāntis tuṣṭiḥ puṣṭiḥ kriyonnatiḥ

One of the remaining two daughters was given in charity to the Pitṛloka, where she resides very amicably, and the other was given to Lord Śiva, who is the deliverer of sinful persons from material entanglement. The names of the thirteen daughters of Dakṣa who were given to Dharma are Śraddhā, Maitrī, Dayā, Śānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti. These thirteen daughters produced the following sons: Śraddhā gave birth to Śubha, Maitrī produced Prasāda, Dayā gave birth to Abhaya, Śānti gave birth to Sukha, Tuṣṭi gave birth to Muda, Puṣṭi gave birth to Smaya, Kriyā gave birth to Yoga, Unnati gave birth to Darpa, Buddhi gave birth to Artha, Medhā gave birth to Smṛti, Titikṣā gave birth to Kṣema, and Hrī gave birth to Praśraya. Mūrti, a reservoir of all respectable qualities, gave birth to Śrī Nara-Nārāyaṇa, the Supreme Personality of Godhead.

पितृभ्यःto the forefathers (Pitṛs)
पितृभ्यः:
Sampradana (सम्प्रदान)
TypeNoun
Rootपितृ (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी (4th/Dative), बहुवचन; ‘to the Pitṛs’
एकाम्one (female)
एकाम्:
Karma (कर्म)
TypeAdjective
Rootएका (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; numeral-adjective qualifying an implied feminine noun (e.g., कन्या/पत्नी)
युक्तेभ्यःto the (other) associates/companions
युक्तेभ्यः:
Sampradana (सम्प्रदान)
TypeNoun
Rootयुक्त (कृदन्त; युज् धातु)
Formपुंलिङ्ग, चतुर्थी (4th/Dative), बहुवचन; past passive participle used substantively: ‘to the united/associated ones’
भवायto Bhava (Śiva)
भवाय:
Sampradana (सम्प्रदान)
TypeNoun
Rootभव (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; proper name ‘Bhava (Śiva)’
एकाम्one (female)
एकाम्:
Karma (कर्म)
TypeAdjective
Rootएका (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; numeral-adjective (again)
भवच्छिदेto the destroyer of Bhava
भवच्छिदे:
Sampradana (सम्प्रदान)
TypeNoun
Rootभवच्छिद् (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन; तत्पुरुष: भवस्य छिद्/छेदकः ‘destroyer of Bhava (Śiva)’ (epithet)
श्रद्धाŚraddhā (Faith)
श्रद्धा:
Karta (कर्ता)
TypeNoun
Rootश्रद्धा (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन
मैत्रीMaitrī (Friendship)
मैत्री:
Karta (कर्ता)
TypeNoun
Rootमैत्री (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन
दयाDayā (Compassion)
दया:
Karta (कर्ता)
TypeNoun
Rootदया (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन
शान्तिःŚānti (Peace)
शान्तिः:
Karta (कर्ता)
TypeNoun
Rootशान्ति (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन
तुष्टिःTuṣṭi (Contentment)
तुष्टिः:
Karta (कर्ता)
TypeNoun
Rootतुष्टि (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन
पुष्टिःPuṣṭi (Nourishment/Prosperity)
पुष्टिः:
Karta (कर्ता)
TypeNoun
Rootपुष्टि (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन
क्रियोन्नतिःKriyonnati (Advancement in action/ritual)
क्रियोन्नतिः:
Karta (कर्ता)
TypeNoun
Rootक्रिया + उन्नति (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन; तत्पुरुष: क्रियायाः उन्नतिः ‘rise/progress of action/ritual’
P
Pitṛs
B
Bhava (Śiva)
V
Viṣṇu (Bhava-cchid)

FAQs

This verse presents Śraddhā as a divine personified virtue, indicating that faith is foundational to dharma and spiritual progress, worthy of association with revered cosmic beings.

Bhava-cchid means “the one who cuts down Bhava,” i.e., the Lord who can dissolve even Śiva’s cosmic function and grant ultimate liberation beyond all material modes.

Cultivate compassion in speech and action, and practice inner calm through sādhana; the Bhagavatam presents these as sacred virtues that elevate one’s life and relationships.