Shiva Purana — Vayaviya Samhita, Shloka 27
मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
कर्दमश्च सुरिश्चैव सहिष्णुश्चेति ते त्रयः । त्रेताग्निवर्चसस्सर्वे येषां वंशः प्रतिष्ठितः । क्रतोः क्रतुसमान्भार्या सन्नतिस्सुषुवे सुतान् । नैषां भार्याश्च पुत्राश्च सर्वे ते ह्यूर्ध्वरेतसः
kardamaśca suriścaiva sahiṣṇuśceti te trayaḥ | tretāgnivarcasassarve yeṣāṃ vaṃśaḥ pratiṣṭhitaḥ | kratoḥ kratusamānbhāryā sannatissuṣuve sutān | naiṣāṃ bhāryāśca putrāśca sarve te hyūrdhvaretasaḥ
Kardama, Suri e Sahiṣṇu—esses três resplandeciam como os fogos sagrados da era Tretā, e por meio deles sua linhagem ficou firmemente estabelecida. De Kratu, sua esposa Sannati—digna e equivalente ao próprio Kratu—deu à luz filhos. Contudo, para esses filhos não surgiram esposas nem descendência, pois todos eram ūrdhva-retas, preservando sua potência geradora pela disciplina do celibato espiritual.
Suta Goswami
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Role: teaching
Cosmic Event: Tretā-yuga fire-radiance used as a simile (yuga marker)
FAQs
It highlights the Shaiva-yogic ideal of ūrdhva-retas—turning creative power inward and upward through brahmacharya—showing that spiritual radiance and stability of dharma can arise from disciplined renunciation aimed at liberation under Shiva’s grace.
Though genealogical in form, the verse supports the inner discipline that makes Linga worship fruitful: purity, restraint, and yogic sublimation. In Shaiva practice, such self-control steadies the mind for Saguna Shiva devotion and for contemplating Shiva as Pati beyond limiting bonds.
The takeaway is brahmacharya with yogic “upward” meditation—supporting practices like japa of the Panchakshara (Om Namaḥ Śivāya), wearing Rudraksha, and applying Tripuṇḍra (bhasma) as aids to purity and focused ascent of consciousness.