Shloka 8

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

Devanagari script

सूत्यामेव च पुत्राणां सहस्रमसृजत्प्रभुः शबला नाम ते विप्राः समेताः सृष्टिहेतवः

Transliteration

sūtyāmeva ca putrāṇāṃ sahasramasṛjatprabhuḥ śabalā nāma te viprāḥ sametāḥ sṛṣṭihetavaḥ

Translation

Dalam perbuatan melahirkan zuriat itu juga, Tuhan menciptakan seribu orang putera. Para resi Brahmana itu, bernama Śabala, bersatu dan menjadi alat bagi pengembangan penciptaan.

Word by Word

• sūtyām: in childbirth, in the act of bringing forth progeny

• eva: indeed, verily

• ca: and

• putrāṇām: of sons

• sahasram: a thousand

• asṛjat: created, brought forth

• prabhuḥ: the Lord, the sovereign (Pati)

• śabalāḥ: the Śabalas (a group/name)

• nāma: by name, called

• te: they

• viprāḥ: Brahmin sages, seers

• sametāḥ: assembled, united

• sṛṣṭi-hetavaḥ: causes/instruments of creation

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma
• Shabala (Śabalas)

FAQs

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

It frames creation as proceeding under the Lord (Pati) through appointed progenitors; in Linga worship this supports the view that all manifestation arises from Mahadeva, and the Linga is revered as the sustaining source behind the visible world.

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

By calling the supreme principle “prabhuḥ,” it emphasizes Shiva-tattva as sovereign causality: the Lord empowers secondary agents (seer-progenitors) while remaining the ultimate ground of srishti and the controller of pasha-bound existence.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the takeaway is doctrinal—Pashupata-oriented contemplation that all creative powers operate as sṛṣṭi-hetavaḥ under Pati, encouraging worship and yoga that shift the pashu from dependence on pasha to refuge in Shiva.