Shloka 18

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

उपयेमे तदाकूतिं रुचिर्नाम प्रजापतिः प्रसूतिं भगवान्दक्षो लोकधात्रीं च योगिनीम्

Transliteration

upayeme tadākūtiṃ rucirnāma prajāpatiḥ prasūtiṃ bhagavāndakṣo lokadhātrīṃ ca yoginīm

Translation

ครั้นแล้ว ประชาบดีนามว่ารุจิได้อภิเษกอากูติเป็นชายา และพระทักษะผู้ควรบูชาได้รับประสูติ—ผู้ทรงค้ำจุนโลก เป็นโยคินี—เป็นมเหสี

Word by Word

• उपयेमे: married/took as wife

• तदा: then

• आकूतिम्: Ākūti (name of a woman)

• रुचिः: Ruci (name)

• नाम: named

• प्रजापतिः: Prajāpati/progenitor

• प्रसूतिम्: Prasūti (name of a woman)

• भगवान्: venerable/lordly

• दक्षः: Dakṣa (name)

• लोकधात्रीम्: sustainer/supporter of the worlds

• च: and

• योगिनीम्: yoginī (spiritually accomplished woman)

Speaker

Suta Goswami

Characters & Entities

• Ruci
• Akuti
• Daksha
• Prasuti

FAQs

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

It establishes the sṛṣṭi-krama (creation sequence) through Prajāpatis; in the Liṅga Purāṇa this cosmic order frames why liṅga-pūjā is taught as a means for the paśu (bound soul) to align with dharma and approach Pati (Śiva).

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

Shiva-tattva is implied as the transcendent Pati who stands behind the ordered unfolding of progeny and world-supporting śakti; the verse highlights the manifest cosmic structure within which liberation from pāśa (bondage) becomes meaningful.

What ritualistic or Yogic practice is highlighted here?

No direct pūjā-vidhi is stated; the key term is “yoginī,” indicating spiritual accomplishment and world-sustaining śakti—an indirect pointer to yogic discipline that, later in the text, culminates in Pāśupata-oriented Śiva-upāsanā.