Shloka 11

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

Devanagari script

ततस्तेष्वपि नष्टेषु षष्टिकन्याः प्रजापतिः वैरिण्यां जनयामास दक्षः प्राचेतसस्तदा

Transliteration

tatasteṣvapi naṣṭeṣu ṣaṣṭikanyāḥ prajāpatiḥ vairiṇyāṃ janayāmāsa dakṣaḥ prācetasastadā

Translation

ఆ తరువాత వారు (కన్యలు) నశించినప్పటికీ, ప్రాచేతసపుత్రుడైన ప్రజాపతి దక్షుడు వైరిణీ గర్భమున పునః అరవై కన్యలను జనింపజేసెను, సృష్టి ప్రవాహము కొనసాగుటకై.

Word by Word

• tataḥ: then

• teṣu api: even among/with them

• naṣṭeṣu: when (they) were destroyed/perished

• ṣaṣṭi-kanyāḥ: sixty daughters

• prajāpatiḥ: the lord of progeny (Prajapati)

• vairiṇyām: in/through Vairiṇī (his consort)

• janayāmāsa: caused to be born/begot

• dakṣaḥ: Daksha

• prācetasaḥ: descendant/son of the Pracetas

• tadā: at that time

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Daksha
• Vairini
• Prajapati
• Pracetas

FAQs

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

It frames Linga Purana’s wider Shaiva cosmology: creation (srishti) resumes after loss, ultimately governed by Pati (Shiva) even when Prajapatis like Daksha act as secondary agents—supporting the Purana’s theology behind Linga-centered worship as alignment with cosmic order.

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

Shiva-tattva is implicit: while Daksha generates progeny, the continuity of srishti after destruction points to a higher, steady principle—Pati—who remains untouched by dissolution and empowers re-manifestation, consistent with Shaiva Siddhanta’s hierarchy of Pati over all causal functions.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi or Pashupata Yoga technique is stated; the takeaway is doctrinal—recognizing cyclical creation and dissolution, which in Shaiva practice supports detachment (vairagya) and devotion to Pati through Linga-puja as the stable refuge beyond changing progeny and worlds.