Shloka 39

Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama

Devanagari script

उद्वाहश् च कृतस्तत्र नियोगात्परमेष्ठिनः मरुतां च सुता देवी सुयशाख्या बभूव या

Transliteration

udvāhaś ca kṛtastatra niyogātparameṣṭhinaḥ marutāṃ ca sutā devī suyaśākhyā babhūva yā

Translation

その場で、パラメーシュティン（ブラフマー）の命により、婚礼（ウドヴァーハ）は正しく執り行われた。さらにマルトたちから一柱の女神の娘が生まれ、その名はスヤーシャー（Suyāśā）として知られた。

Word by Word

• उद्वाहः: marriage/bridal rite

• च: and

• कृतः: was performed

• तत्र: there/in that context

• नियोगात्: by the injunction/command

• परमेष्ठिनः: of Parameṣṭhin (Brahmā, the supreme ruler among created beings)

• मरुताम्: of the Maruts (storm-deities)

• च: and

• सुता: daughter/offspring

• देवी: goddess/divine lady

• सुयशा-आख्या: named ‘Suyāśā’/having the appellation Suyāśā

• बभूव: came to be/was born

• या: who.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma (Parameshthin)
• Maruts
• Suyasha (Devi)

FAQs

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

It situates cosmic order (ṛta/dharma) in creation—marriages and progeny occur by higher ordinance—supporting the Purāṇic view that all manifested lineages ultimately function under the sovereignty of the Supreme (Pati), whom Shaiva tradition identifies with Śiva beyond the created administrators.

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

Indirectly: even Brahmā (Parameṣṭhin) issues commands only within the created realm; Shaiva Siddhānta reads such governance as subordinate to Śiva-tattva, the transcendent Pati who empowers and regulates sṛṣṭi through divine law.

What ritualistic or Yogic practice is highlighted here?

A dharmic saṃskāra is highlighted—udvāha (marriage rite) performed by proper injunction—rather than a specific Pāśupata Yoga technique; it reinforces that rites must align with śāstric and cosmic ordinance.