Shloka 32

Devanagari script

अन्धकात्काश्यदुहिता लेभे च चतुरः सुतान् कुकुरं भजमानं च शुचिं कम्बलबर्हिषम्

Transliteration

andhakātkāśyaduhitā lebhe ca caturaḥ sutān kukuraṃ bhajamānaṃ ca śuciṃ kambalabarhiṣam

Translation

అంధకుని ద్వారా కాశ్యపుని కుమార్తెకు నలుగురు కుమారులు కలిగారు—కుకుర, భజమాన, శుచి, కంబలబర్హిష. పతి (శివ) అధీనంలో వంశం విస్తరించగా, పశు జీవులు కర్మ-పాశ బంధంలోనే సాగారు.

Word by Word

• अन्धकात्: from Andhaka

• काश्य-दुहिता: the daughter of Kaśyapa

• लेभे: obtained/bore

• च: and

• चतुरः: four

• सुतान्: sons

• कुकुरम्: Kukura (proper name)

• भजमानम्: Bhajamāna (proper name

• च: and

• शुचिम्: Śuci (proper name

• कम्बल-बर्हिषम्: Kambalabarhiṣa (proper name

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Andhaka
• Kashyapa
• Kukura
• Bhajamana
• Shuci
• Kambalabarhisha

FAQs

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

Though genealogical, the verse situates embodied existence (paśu) within a divinely ordered lineage, implying that liberation ultimately depends on turning toward Pati—Śiva—whose worship culminates in Linga-upāsanā taught elsewhere in the Purāṇa.

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

Indirectly: by presenting continuity of progeny and karmic embodiment, it contrasts the changing world of names and births with the Siddhānta frame where Śiva as Pati remains the stable Lord beyond saṃsāra, the final refuge for the paśu bound by pāśa.

What ritualistic or Yogic practice is highlighted here?

No explicit rite is stated; however, names like Bhajamāna and Kambalabarhiṣa evoke bhajana (devotional worship) and barhis (Vedic ritual grass), hinting at the Purāṇic integration of Vedic ritual orientation with Śaiva devotion that matures into Linga-pūjā and Pāśupata discipline.