Shloka 16

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

स्वायम्भुवात्तु वै राज्ञी शतरूपा त्वयोनिजा लेभे पुत्रद्वयं पुण्या तथा कन्याद्वयं च सा

Transliteration

svāyambhuvāttu vai rājñī śatarūpā tvayonijā lebhe putradvayaṃ puṇyā tathā kanyādvayaṃ ca sā

Translation

سْوایَمبھُوَ منو سے ملکہ شَتَروپا—جو اَیونِجا اور پُنیہ شِیلا تھی—نے دو بیٹے پائے، اور اسی نے دو بیٹیاں بھی جنم دیں۔

Word by Word

• svāyambhuvāt: from Svāyambhuva (Manu)

• tu: indeed

• vai: verily

• rājñī: queen

• śatarūpā: Śatarūpā

• tvayonijā: not womb-born, self-manifest/created

• lebhe: obtained/bore

• putra-dvayam: two sons

• puṇyā: virtuous, meritorious

• tathā: likewise/also

• kanyā-dvayam: two daughters

• ca: and

• sā: she

Speaker

Suta Goswami (narrating the creation lineage as taught in the Purana)

Characters & Entities

• Svayambhuva Manu
• Shatarupa

FAQs

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

It situates Linga-Purana’s Shaiva cosmology within an ordered creation lineage: worldly progeny and dharmic society arise within the governance of Pati (Shiva), for whom Linga-worship is the stabilizing axis of srishti and dharma.

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

Implicitly, it presents creation as proceeding through manifested lineages while the supreme Pati remains the transcendent regulator—Shiva-tattva as the unconditioned Lord enabling ordered manifestation without being reduced to biological causality.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated in this verse; it functions as srishti-context that later supports practices like Linga-pratishtha and Shiva-puja as means for the pashu (soul) to loosen pasha (bondage) under Pati’s grace.