Shloka 29

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

Devanagari script

ताम्रा च जनयामास षट् कन्या द्विजपुङ्गवाः शुकीं श्येनीं च भासीं च सुग्रीवीं गृध्रिकां शुचिम्

Transliteration

tāmrā ca janayāmāsa ṣaṭ kanyā dvijapuṅgavāḥ śukīṃ śyenīṃ ca bhāsīṃ ca sugrīvīṃ gṛdhrikāṃ śucim

Translation

O Bester der Zweimalgeborenen, Tāmrā gebar sechs Töchter—Śukī, Śyenī, Bhāsī, Sugrīvī, Gṛdhrikā und Śuci.

Word by Word

• ताम्रा (tāmrā): Tāmra (a progenitress)

• च (ca): and

• जनयामास (janayāmāsa): gave birth to/produced

• षट् (ṣaṭ): six

• कन्या (kanyāḥ): daughters

• द्विजपुङ्गवाः (dvijapuṅgavāḥ): O best among the twice-born (address to the sages/brāhmaṇas)

• शुकीम् (śukīm): Śukī (name)

• श्येनीम् (śyenīm): Śyenī (name)

• भासीम् (bhāsīm): Bhāsī (name)

• सुग्रीवीम् (sugrīvīm): Sugrīvī (name)

• गृध्रिकाम् (gṛdhrikām): Gṛdhrikā (name)

• शुचिम् (śucim): Śuci (name)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Tāmrā
• Śukī
• Śyenī
• Bhāsī
• Sugrīvī
• Gṛdhrikā
• Śuci

FAQs

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

It situates Linga worship within the wider Shaiva cosmology: all lineages and beings arise within sṛṣṭi under the sovereignty of Pati (Śiva), and the Linga is the axis that signifies that supreme governing reality behind manifestation.

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

Though Śiva is not named here, the verse reflects Shiva-tattva indirectly: differentiated beings and family lines unfold in an ordered way, implying a supreme intelligent principle—Pati—who presides over creation while remaining transcendent to it.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this verse; the takeaway is contemplative—Pāśupata-oriented discernment that birth and lineage belong to pasha-bound sṛṣṭi, while liberation is attained by turning the pashu toward Pati through Shiva-pūjā and inner detachment.