Shloka 22

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

संनतिं चानसूयां च ऊर्जां स्वाहां सुरारणिम् स्वधां चैव महाभागां प्रददौ च यथाक्रमम्

Transliteration

saṃnatiṃ cānasūyāṃ ca ūrjāṃ svāhāṃ surāraṇim svadhāṃ caiva mahābhāgāṃ pradadau ca yathākramam

Translation

پھر اس نے ترتیب کے ساتھ سَنّتی، اَنَسُویا، اُورجا، سْواہا، سُرارَنی اور نہایت بابرکت سْودھا—ان کنواریوں کو ان کے مناسب مقام پر سپرد کیا۔

Word by Word

• saṃnatiṃ: Sannati (a divine maiden/personified humility)

• ca: and

• anasūyām: Anasūyā (non-envy, a virtuous goddess)

• ca: and

• ūrjām: Ūrjā (vital nourishment/energy, a goddess)

• svāhām: Svāhā (invocation-power for offerings to the Devas, consort of Agni in many accounts)

• surāraṇim: Surāraṇī (a divine maiden associated with the Devas)

• svadhām: Svadhā (invocation-power for offerings to the Pitṛs/ancestors)

• caiva: and indeed

• mahābhāgām: the greatly fortunate/illustrious one

• pradadau: he gave/bestowed

• ca: and

• yathākramam: in proper sequence/according to order.

Speaker

Suta Goswami (narrating the creation-order tradition to the sages of Naimisharanya)

Characters & Entities

• Sannati
• Anasūyā
• Ūrjā
• Svāhā
• Surāraṇī
• Svadhā

FAQs

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

It establishes the cosmic placement of ritual powers like Svāhā (for Deva-offerings) and Svadhā (for Pitṛ-offerings), showing that orderly Vedic rite supports dharma and purifies the pashu (bound soul) for Shiva-bhakti and Linga-pūjā.

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

Indirectly, it reflects Shiva-tattva as Pati—the supreme regulator—through whose overarching order the worlds, duties, and sacrificial functions become intelligible; such order becomes a means for the pashu to move from pāśa (bondage) toward liberation by grace.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the ritual framework of yajña and ancestral rites through the mantric powers Svāhā and Svadhā; these purificatory disciplines function as preparatory supports (aṅga) for Shaiva sādhana, including Linga-pūjā and Pāśupata-oriented self-discipline.