Shloka 24

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

उपयेमे भृगुर्धीमान् ख्यातिं तां भार्गवारणिम् सम्भूतिं च मरीचिस्तु स्मृतिं चैवाङ्गिरा मुनिः

Transliteration

upayeme bhṛgurdhīmān khyātiṃ tāṃ bhārgavāraṇim sambhūtiṃ ca marīcistu smṛtiṃ caivāṅgirā muniḥ

Translation

ധീമാനായ ഋഷി ഭൃഗു ഭാര്ഗവവംശത്തിലെ പ്രസിദ്ധയായ ഖ്യാതിയെ വിവാഹം ചെയ്തു. മരീചി സംഭൂതിയെയും, മുനി അങ്ഗിരസ് സ്മൃതിയെയും ഭാര്യയായി സ്വീകരിച്ചു.

Word by Word

• उपयेमे: married/took as wife

• भृगुः: Bhṛgu

• धीमान्: wise, discerning

• ख्यातिम्: Khyāti

• ताम्: her/that

• भार्गवारणिम्: the renowned Bhārgava lady (of Bhṛgu’s line)

• सम्भूतिम्: Sambhūti

• च: and

• मरीचिः: Marīci

• तु: indeed

• स्मृतिम्: Smṛti

• च एव: and also

• अङ्गिराः: Aṅgiras

• मुनिः: sage

Speaker

Suta Goswami

Characters & Entities

• Bhṛgu
• Khyāti
• Marīci
• Sambhūti
• Aṅgiras
• Smṛti

FAQs

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

It situates Linga-teachings within the Purāṇic sṛṣṭi framework: the ordered unions of Prajāpati-s and ṛṣi-s establish dharma and lineage, the very field in which Shiva is later realized as Pati (Lord) and worshipped through the Liṅga.

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

Indirectly: by describing regulated creation through sages, it implies a higher governing principle beyond progeny—Shiva as Pati, the transcendent ground who is not merely a link in genealogy but the Lord of sṛṣṭi, sthiti, and saṃhāra.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga practice is taught in this verse; its takeaway is dharmic order in sṛṣṭi, which later supports disciplined worship (liṅga-pūjā) and sādhana aimed at freeing the paśu (soul) from pāśa (bondage) under Pati (Shiva).