Shloka 39

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

Devanagari script

सुरभिर् जनयामास कश्यपादिति नः श्रुतम् मुनिर्मुनीनां च गणं गणमप्सरसां तथा

Transliteration

surabhir janayāmāsa kaśyapāditi naḥ śrutam munirmunīnāṃ ca gaṇaṃ gaṇamapsarasāṃ tathā

Translation

ഞങ്ങൾ കേട്ടിരിക്കുന്നു—സുരഭി കശ്യപനിൽ നിന്ന് ഒരു മുനിയെയും, മുനികളുടെ ഒരു ഗണത്തെയും, അതുപോലെ അപ്സരസ്സുകളുടെ ഒരു ഗണത്തെയും പ്രസവിച്ചു।

Word by Word

• सुरभिः: Surabhī (the divine cow)

• जनयामास: gave birth/produced

• कश्यपात्: from Kaśyapa

• इति: thus

• नः: by us/to us

• श्रुतम्: heard/traditionally received

• मुनिः: a sage

• मुनीनाम्: of sages

• च: and

• गणम्: a group/host

• गणम्: multitude/collection

• अप्सरसाम्: of Apsarases (celestial nymphs)

• तथा: likewise/also

Speaker

Suta Goswami

Characters & Entities

• Surabhi
• Kashyapa
• Munis
• Apsarases

FAQs

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

It situates Linga-centric Shaiva teaching within an ordered sṛṣṭi (creation) framework: by tracing sacred lineages, the Purana shows the cosmos as a regulated manifestation under Pati (Śiva), which supports the authority of Linga-pūjā within dharmic creation.

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

Indirectly: the verse catalogs emanations within creation, implying that all classes of beings—sages and celestial hosts—arise within the field governed by the Supreme Pati. In Shaiva Siddhānta terms, such beings are paśus functioning under divine ordinance, while Śiva remains the transcendent regulator.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga step is stated; the takeaway is scriptural grounding (śruti/smṛti-style “naḥ śrutam”) for lineage-based dharma that later supports disciplined worship and yogic restraint in the Shaiva path.