Shloka 19

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

Devanagari script

वसवस्ते समाख्याताः सर्वभूतहितैषिणः आपो ध्रुवश् च सोमश् च धरश्चैवानिलो ऽनलः

Transliteration

vasavaste samākhyātāḥ sarvabhūtahitaiṣiṇaḥ āpo dhruvaś ca somaś ca dharaścaivānilo 'nalaḥ

Translation

So sind die Vasus verkündet—jene, die stets das Wohl aller Wesen erstreben: Āpa (die Wasser), Dhruva (der Standhafte/Polarstern), Soma (der Mond), Dhara (der Träger/die Erde), Anila (der Wind) und Anala (das Feuer).

Word by Word

• वसवः: the Vasus (a class of deities)

• ते: these/they

• समाख्याताः: have been proclaimed/enumerated

• सर्वभूतहितैषिणः: desirous of the welfare of all beings

• आपः: Āpa/Waters

• ध्रुवः: Dhruva/the fixed one

• सोमः: Soma/Moon

• धरः: Dhara/the supporter (earth-bearing principle)

• अनिलः: Anila/wind

• अनलः: Anala/fire

Speaker

Suta Goswami (narrating the Purana to the sages; internal source tradition implied)

Characters & Entities

• Vasus
• Āpa (Waters)
• Dhruva
• Soma
• Dhara
• Anila
• Anala (Agni)

FAQs

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

It lists key elemental deities (water, fire, wind, lunar and stabilizing principles) that underpin ritual purity and cosmic order—elements routinely invoked and symbolically offered in Linga-puja as supports of Shiva’s manifest universe.

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

By presenting the Vasus as universal benefactors and elemental powers, the verse points to Shiva-tattva as Pati—the transcendent Lord in whom these sustaining forces function as ordered manifestations, while Shiva remains their inner governor beyond the elements.

What ritualistic or Yogic practice is highlighted here?

Element-centered upacharas are implied—especially ācamana and abhiṣeka with water (Āpa), and the sanctifying use of fire (Anala) and breath/wind regulation (Anila) as supports for mantra-japa and meditative steadiness in Shaiva practice.