Shloka 40

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

Devanagari script

तथा किंनरगन्धर्वान् अरिष्टाजनयद्बहून् तृणवृक्षलतागुल्मम् इला सर्वमजीजनत्

Transliteration

tathā kiṃnaragandharvān ariṣṭājanayadbahūn tṛṇavṛkṣalatāgulmam ilā sarvamajījanat

Translation

ເຊັ່ນນັ້ນ ອະຣິດສະຕາ ໄດ້ໃຫ້ກໍ່ເກີດຄິນນະຣະ ແລະ ຄັນທະວະ ຫຼາຍຫຼາຍ; ແລະ ອິລາ ໄດ້ສ້າງພືດພັນທັງປວງ—ຫຍ້າ, ຕົ້ນໄມ້, ເຄືອ, ແລະ ພຸ່ມ—ໃຫ້ໂລກເຕັມໄປດ້ວຍຮູບກາຍຕາມລະບຽບຈັກກະວານຂອງພຣະເຈົ້າ।

Word by Word

• तथा: likewise

• किंनरगन्धर्वान्: Kiṃnaras and Gandharvas (celestial beings)

• अरिष्टा: Ariṣṭā (a progenitress/creative power)

• जनयत्: produced, gave birth to

• बहून्: many

• तृण: grasses

• वृक्ष: trees

• लता: creepers, vines

• गुल्मम्: shrubs, bushes

• इला: Ilā (earth/progenitress principle)

• सर्वम्: all

• अजीजनत्: generated, created

Speaker

Suta Goswami (narrating the Srishti account to the sages at Naimisharanya)

Characters & Entities

• Ariṣṭā
• Ilā
• Kiṃnaras
• Gandharvas

FAQs

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

By listing how celestial beings and all plant life arise in ordered succession, the verse frames the universe as a regulated manifestation under the supreme Pati (Shiva). Linga worship honors that transcendent source behind every form, from devas to vegetation.

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

Shiva-tattva is implied as the sovereign principle that enables differentiated creation through Shakti and subordinate creative powers. The many births described here point to a single governing consciousness beyond the produced categories (Pashu) and their bonds (Pasha).

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line, but it supports a Pashupata-style contemplation: recognize all beings and growth in nature as part of Pasha (the manifested field) and cultivate detachment and devotion to return the Pashu to Pati through Shiva-upasana.