Shloka 29

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

तस्याश्चैवांशजाः सर्वाः स्त्रियस्त्रिभुवने तथा एकादशाविधा रुद्रास् तस्य चांशोद्भवास् तथा

Transliteration

tasyāścaivāṃśajāḥ sarvāḥ striyastribhuvane tathā ekādaśāvidhā rudrās tasya cāṃśodbhavās tathā

Translation

إنّ جميع النساء في العوالم الثلاثة إنما وُلدن حقًّا من نصيبها؛ وكذلك الرودرات الأحد عشر ينهضون من تجلّياته الجزئية هو أيضًا.

Word by Word

• तस्याः (tasyāḥ): of her

• च (ca): and

• एव (eva): indeed

• अंशजाः (aṃśajāḥ): born from a portion/partial emanation

• सर्वाः (sarvāḥ): all

• स्त्रियः (striyaḥ): women

• त्रिभुवने (tribhuvane): in the three worlds

• तथा (tathā): likewise/also

• एकादशाविधाः (ekādaśa-vidhāḥ): elevenfold/of eleven kinds

• रुद्राः (rudrāḥ): Rudras (forms of Rudra)

• तस्य (tasya): of him

• च (ca): and

• अंशोद्भवाः (aṃśodbhavāḥ): arisen from a portion/emanation

• तथा (tathā): likewise

Speaker

Suta Goswami (narrating the creation account to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shakti
• Tribhuwana (three worlds)

FAQs

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

By presenting all beings and the eleven Rudras as arising from divine aṃśas (emanations), the verse supports Linga worship as devotion to Pati (Shiva) and Shakti as the transcendent source behind all manifested forms.

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

It indicates Shiva-tattva as Pati who projects many functional powers (Rudras) through aṃśa without diminishing his transcendence, while Shakti is the matrix through which embodied existence (including women as a class of beings) is manifested.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this verse; the takeaway for Pashupata-oriented practice is contemplative recognition that the many Rudra-powers are Shiva’s emanations, supporting eka-bhakti (single-point devotion) to the Linga as the one Pati beyond multiplicity.