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

پھر رُچی نامی پرجاپتی نے آکُوتی سے نکاح کیا؛ اور بھگوان دَکش نے لوک دھاتری، یوگنی پرَسوتی کو اپنی زوجہ بنایا۔

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.