अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः
Vibhaga 1, Adhyaya 5
मरीचिभृग्वङ्गिरसः पुलस्त्यं पुलहं क्रतुम् दक्षमत्रिं वसिष्ठं च सो ऽसृजद्योगविद्यया
marīcibhṛgvaṅgirasaḥ pulastyaṃ pulahaṃ kratum dakṣamatriṃ vasiṣṭhaṃ ca so 'sṛjadyogavidyayā
యోగవిద్యా శక్తితో ఆయన మరీచి, భృగు, అంగిరస, పులస్త్య, పులహ, క్రతు, దక్ష, అత్రి, వసిష్ఠులను సృష్టించాడు—ఈ ఆద్య ఋషులు ప్రభువు (పతి) ఆజ్ఞానుసారం సృష్టికార్యాన్ని కొనసాగిస్తారు.
Suta Goswami (narrating the creation account, with Brahma as the acting agent within the narrative)
It establishes that the rishi-lineages—who later transmit mantra, ritual, and dharma—arise through yogic potency; in Shaiva framing, their capacity ultimately serves Pati (Shiva), supporting Linga-centered worship and tradition.
Though Brahmā is the immediate creator here, the verse highlights yogavidyā as the operative power; in Shaiva Siddhanta, such power is subordinate to Pati, indicating Shiva-tattva as the supreme ground enabling ordered manifestation through empowered agents.
Yogavidyā—contemplative, inner mastery (a Pāśupata-aligned emphasis on disciplined yogic power)—is presented as the means by which creative emanation becomes effective, implying that right yoga supports right ritual and lineage transmission.