Shloka 41

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

क्षमा च सुषुवे पुत्रान् पुत्रीं च पुलहाच्छुभाम् कर्दमं च वरीयांसं सहिष्णुं मुनिसत्तमाः

Transliteration

kṣamā ca suṣuve putrān putrīṃ ca pulahācchubhām kardamaṃ ca varīyāṃsaṃ sahiṣṇuṃ munisattamāḥ

Translation

Wahai para resi utama, Kṣamā melahirkan putra-putra dan juga seorang putri yang mulia dari Pulaha—yakni Kardama, Sahiṣṇu yang unggul, serta putri bernama Śubhā.

Word by Word

• क्षमा: Kṣamā (personified forbearance)

• च: and

• सुषुवे: gave birth

• पुत्रान्: to sons

• पुत्रीम्: and to a daughter

• च: also

• पुलहात्: from Pulaha (the sage)

• शुभाम्: auspicious/fair (Śubhā)

• कर्दमम्: Kardama (name of a son)

• च: and

• वरीयांसम्: the excellent/superior one

• सहिष्णुम्: Sahiṣṇu (name of a son

• मुनिसत्तमाः: O best of sages

Speaker

Suta Goswami (narrating the creation genealogies to the sages of Naimisharanya)

Characters & Entities

• Kṣamā
• Pulaha
• Kardama
• Sahiṣṇu
• Śubhā

FAQs

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

It situates Linga-centered Shaiva teaching within the wider Srishti framework: ordered lineages arise under cosmic law (dharma), ultimately upheld by Pati (Shiva), the ground of creation and the goal of worship.

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

Indirectly, by portraying structured emanation and moral qualities (like kṣamā/forbearance) as operative in creation—pointing to Shiva-tattva as the regulating, transcendent Pati who empowers and sustains the manifested order.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata yoga technique is stated; the takeaway is contemplative—recognizing dharmic qualities and lineage-order as part of Shiva’s cosmic governance, supporting a sādhaka’s orientation toward Pati over pasha.