Shloka 55

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

Devanagari script

नव प्रकृतयो देवाः पुलस्त्यस्य वदामि वः चतुर्युगे ह्यतिक्रान्ते मनोरेकादशे प्रभोः

Transliteration

nava prakṛtayo devāḥ pulastyasya vadāmi vaḥ caturyuge hyatikrānte manorekādaśe prabhoḥ

Translation

పులస్త్యుని ప్రకారం దేవతల తొమ్మిది ఆద్య వర్గాలను మీకు వివరిస్తాను. నాలుగు యుగాలు గడిచిన తరువాత, ప్రభు మనువు యొక్క పదకొండవ మన్వంతరంలో ఈ కథ గ్రహించవలెను।

Word by Word

• नव (nava): nine

• प्रकृतयः (prakṛtayaḥ): primal natures/classes (original categories)

• देवाः (devāḥ): gods/deities

• पुलस्त्यस्य (pulastyasya): of Pulastya

• वदामि (vadāmi): I speak/tell

• वः (vaḥ): to you

• चतुर्युगे (catur-yuge): in the cycle of four yugas

• हि (hi): indeed

• अतिक्रान्ते (atikrānte): having elapsed/passed

• मनोः (manoḥ): of Manu

• एकादशे (ekādaśe): in the eleventh

• प्रभोः (prabhoḥ): of the Lord/master (honorific for the ruling Manu/sovereign)

Speaker

Suta Goswami

Characters & Entities

• Pulastya
• Manu

FAQs

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

It sets the cosmic time-frame (yugas and Manvantara) in which sacred lineages and divine classes are described, grounding later Shaiva narratives—such as Linga manifestations and installations—within an ordered chronology.

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

Indirectly: by presenting creation and divine orders as unfolding within regulated cycles, it reflects the Shaiva Siddhanta view that Pati (the Lord) presides over time and cosmic governance, while categories of beings arise within His ordinance.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the verse functions as a narrative marker for cosmological teaching that later supports Pashupata-oriented understanding of how Pashu (souls) move through time under Pasha (bondage) until grace from Pati (Shiva) liberates.