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Shloka 14

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

वडवा च तदा त्वाष्ट्री संज्ञा तस्माद्दिवाकरात् सुषुवे चाश्विनौ देवौ देवानां तु भिषग्वरौ

vaḍavā ca tadā tvāṣṭrī saṃjñā tasmāddivākarāt suṣuve cāśvinau devau devānāṃ tu bhiṣagvarau

حينئذٍ اتخذت سَمْجْنْيا، ابنة تْفَشْتْرَ، هيئةَ فرسٍ أنثى؛ ومن ذلك الدِّفاكارا (الشمس) ولدت الإلهين الأشفينَين—أعظم الأطباء بين الدِّيفات. وفي الرؤية الشيفية، حتى هذه السلالات الإلهية تجري تحت أمر باتي؛ بينما تبقى نفوس الباشو مقيَّدةً برباط الكارما (pāśa) إلى أن يطلع الفضل والنعمة.

वडवाa mare
वडवा:
and
:
तदाthen
तदा:
त्वाष्ट्रीdaughter of Tvaṣṭṛ
त्वाष्ट्री:
संज्ञाSaṃjñā (name of Sūrya’s consort)
संज्ञा:
तस्मात्from him/thereafter
तस्मात्:
दिवाकरात्from Divākara (the Sun)
दिवाकरात्:
सुषुवेgave birth
सुषुवे:
and
:
अश्विनौthe two Aśvins
अश्विनौ:
देवौtwo gods
देवौ:
देवानाम्of the gods
देवानाम्:
तुindeed
तु:
भिषग्वरौexcellent/foremost physicians
भिषग्वरौ:

Suta Goswami (narrating Purāṇic genealogy to the sages of Naimiṣāraṇya)

S
Saṃjñā
T
Tvaṣṭṛ
D
Divākara (Sūrya)
A
Aśvinau

FAQs

It places even celebrated Vedic deities and their powers (like healing) within a divinely governed cosmic order—supporting the Linga Purana’s Shaiva thesis that all functions in creation proceed under Pati (Shiva), whom the Linga signifies as the transcendent ground.

Shiva-tattva is implicit: the verse shows cosmic generation and divine capacities arising through ordained causality; Shaiva Siddhanta reads this as the operation of Pati’s niyati (governing order), while pashu-souls remain conditioned by pasha until liberated by grace.

No direct puja-vidhi or Pāśupata yoga technique is stated; the takeaway is doctrinal—recognizing divine functions (like healing) as subordinate to the supreme Lord, a contemplative attitude that supports Linga-centered devotion and surrender (śaraṇāgati) to Pati.