Shloka 42

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

तथा कनकपीतां स पीवरीं पृथिवीसमाम् प्रीत्यां पुलस्त्यश् च तथा जनयामास वै सुतान्

Transliteration

tathā kanakapītāṃ sa pīvarīṃ pṛthivīsamām prītyāṃ pulastyaś ca tathā janayāmāsa vai sutān

Translation

Gayundin, si Pulastya, dahil sa pag-ibig at paglingap, ay nagkaanak ng mga lalaki kay Prīti—na may ginintuang kulay, may buong pangangatawan, at malawak na tulad ng lupa.

Word by Word

• तथा: likewise

• कनक-पीताम्: golden-hued

• स: he (Pulastya)

• पीवरीम्: full-bodied, well-nourished

• पृथिवी-समाम्: equal to the earth, earth-like in vastness

• प्रीत्याम्: in/with Prīti (his consort)

• पुलस्त्यः: Pulastya (a Prajāpati/Rishi)

• च: and

• तथा: thus

• जनयामास: begot, generated

• वै: indeed

• सुतान्: sons, progeny

Speaker

Suta Goswami (narrating genealogical creation accounts to the sages of Naimisharanya)

Characters & Entities

• Pulastya
• Prīti

FAQs

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

By describing ordered progeny through Pulastya and Prīti, the verse supports the Purāṇic theme that creation proceeds under cosmic law—ultimately grounded in Pati (Śiva) as the supreme regulator of sṛṣṭi, the same Lord worshipped as the Liṅga.

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

Śiva-tattva is implied rather than named: the stability and fruitfulness of creation (earth-like abundance) points to Pati’s governance, where beings (paśu) arise within an ordered cosmos and remain dependent on the Supreme.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata yogic technique is stated; the takeaway is dharmic sṛṣṭi—progeny arising through sanctioned union—forming the narrative ground for later Liṅga-pūjā and Pāśupata discipline.