Shloka 63

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

Devanagari script

पुष्पोत्कटा ह्यजनयत् पुत्रांस्तस्माद्द्विजोत्तमाः महोदरं प्रहस्तं च महापार्श्वं खरं तथा

Transliteration

puṣpotkaṭā hyajanayat putrāṃstasmāddvijottamāḥ mahodaraṃ prahastaṃ ca mahāpārśvaṃ kharaṃ tathā

Translation

হে দ্বিজোত্তম, পুষ্পোৎকটায়ে তাৰ পৰা পুত্ৰসকলক জন্ম দিলে—মহোদৰ, প্ৰহস্ত, মহাপাৰ্শ্ব আৰু খৰ।

Word by Word

• पुष्पोत्कटा (Puṣpotkaṭā): Puṣpotkaṭā (a female progenitress)

• हि (hi): indeed

• अजनयत् (ajanayat): gave birth / bore

• पुत्रान् (putrān): sons

• तस्मात् (tasmāt): from him

• द्विजोत्तमाः (dvijottamāḥ): O best of the twice-born (address to Brahmins/sages)

• महोदरम् (mahodaram): Mahodara (proper name)

• प्रहस्तम् (prahastam): Prahasta (proper name)

• च (ca): and

• महापार्श्वम् (mahāpārśvam): Mahāpārśva (proper name)

• खरम् (kharam): Khara (proper name)

• तथा (tathā): likewise / also

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Puṣpotkaṭā
• Mahodara
• Prahasta
• Mahāpārśva
• Khara

FAQs

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

Though this verse is genealogical, it supports the Linga Purana’s larger Shaiva frame: all births and lineages belong to the realm of paśu (bound existence), and Linga-worship is the upāya (means) by which the soul turns from karmic continuity toward Pati, Śiva, for release from pāśa.

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

Śiva-tattva is implied as the transcendent governor (Pati) of the manifested order: even when the text lists progeny and names, the underlying metaphysics is that creation proceeds within Śiva’s sovereignty, while liberation requires reorientation from nāma-rūpa (names and forms) to the Linga as the sign of the formless Absolute.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this line; the takeaway is preparatory: recognizing genealogy as part of saṃsāra encourages the practitioner to adopt Shaiva sādhanā—especially Linga-pūjā and Pāśupata-oriented discipline—to cut bondage (pāśa) rather than merely extend lineage.