Shloka 53

Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds

Devanagari script

नैध्रुवस्य तु सा पत्नी माता वै कुण्डपायिनाम् असितस्यैकपर्णायां ब्रह्मिष्ठः समपद्यत

Transliteration

naidhruvasya tu sā patnī mātā vai kuṇḍapāyinām asitasyaikaparṇāyāṃ brahmiṣṭhaḥ samapadyata

Translation

وهي حقًّا زوجةُ نايدھروڤا، وقد صارت أمًّا للكوندابايين. وأمّا أَسيتا، فمن (زوجته) إيكابَرنا (Ekaparṇā) وُلد براهمِشثا (Brahmiṣṭha)، الراسخ في براهْمَن وحكمته.

Word by Word

• naidhruvasya: of Naidhruva

• tu: indeed/but

• sā: she

• patnī: wife

• mātā: mother

• vai: certainly

• kuṇḍapāyinām: of the Kuṇḍapāyins (a lineage/group)

• asitasya: of Asita

• ekaparṇāyām: in/through Ekaparṇā (wife named Ekaparṇā)

• brahmiṣṭhaḥ: one most devoted/established in Brahman, a spiritually eminent person

• samapadyata: came to be/was born/manifested

Speaker

Suta Goswami

Characters & Entities

• Naidhruva
• Kuṇḍapāyins
• Asita
• Ekaparṇā
• Brahmiṣṭha

FAQs

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

It situates Linga-centered Shaiva dharma within a living lineage: the Purana links spiritual authority (brahmiṣṭha sages) and dynastic continuity, implying that right worship and right knowledge are preserved through qualified families and seers.

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

Indirectly, by praising a figure as brahmiṣṭha, it points to the Shaiva Siddhanta ideal where the Pashu (individual soul) becomes oriented toward Brahman/Paramashiva through dharma and right understanding—moving from pasha (bondage) toward pati-prapti (turning to the Lord).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the emphasis is on paramparā (lineage) and brahmiṣṭhatā—fitness for higher disciplines such as Pashupata Yoga and Shaiva vrata—implying that advanced practice rests on inherited dharma and realized guidance.