Shiva Purana — Vayaviya Samhita, Shloka 55
मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
सुषुवे सागराद्वेला कन्यामेकामनिंदिताम् । सवर्णां नाम सामुद्रीं पत्नीं प्राचीनबर्हिषः । सामुद्री सुषुवे पुत्रान्दश प्राचीनबर्हिषः । सर्वे प्राचेतसा नाम धनुर्वेदस्य पारगाः
suṣuve sāgarādvelā kanyāmekāmaniṃditām | savarṇāṃ nāma sāmudrīṃ patnīṃ prācīnabarhiṣaḥ | sāmudrī suṣuve putrāndaśa prācīnabarhiṣaḥ | sarve prācetasā nāma dhanurvedasya pāragāḥ
ومن المحيط وَلَدَتْ ڤيلا (Velā) فتاةً واحدةً طاهرةً لا عيب فيها. سُمّيت سَفَرْنَا (Savarṇā)، وتُدعى أيضًا سَامُدْرِي (Sāmudrī)، فصارت زوجةَ بْرَاتْشِينَبَرْهِش (Prācīnabarhiṣ). ثم أنجبت سَامُدْرِي له عشرةَ أبناء؛ عُرفوا جميعًا باسم البْرَاتْشِيتَس (Prācetas)، وكان كلٌّ منهم متقنًا لدهَنُرْڤيدا (Dhanurveda)، علم الرمي بالقوس.
Suta Goswami
Tattva Level: pashu
Role: creative
FAQs
It frames dharma through sacred lineage: even worldly power (sons skilled in Dhanurveda) arises within a cosmic order, preparing the ground for later Shaiva instruction where such capacities are meant to be aligned with devotion to Pati (Shiva) rather than mere conquest.
Indirectly: the Vāyavīyasaṃhitā often moves from genealogical narration to Shaiva doctrine, showing that household life and royal duty culminate in turning toward Saguna Shiva (worshipful Lord) as the stabilizing center beyond changing worldly roles.
No explicit ritual is stated in this verse; the practical takeaway is to consecrate one’s skills and duties through Shaiva remembrance—regular japa of the Panchākṣarī (“Om Namaḥ Śivāya”) and disciplined conduct—so action supports purification rather than bondage.