Shloka 64

Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds

Devanagari script

कुम्भीनसीं तथा कन्यां बलायाः शृणुत प्रजाः त्रिशिरा दूषणश्चैव विद्युज्जिह्वश् च राक्षसः

Transliteration

kumbhīnasīṃ tathā kanyāṃ balāyāḥ śṛṇuta prajāḥ triśirā dūṣaṇaścaiva vidyujjihvaś ca rākṣasaḥ

Translation

اے لوگو، بلایا کی بیٹی کمبھینسی کا ذکر بھی سنو؛ اور راکشس تریشیرا، دوشن اور وِدیُجّہِو کا بھی۔

Word by Word

• कुम्भीनसीम्: Kumbhīnasī (a named female)

• तथा: and

• कन्याम्: daughter/maiden

• बलायाः: of Balā

• शृणुत: hear (imperative plural)

• प्रजाः: O progeny/creatures/subjects

• त्रिशिराः: Triśiras (the three-headed one

• दूषणः: Dūṣaṇa (proper name)

• च एव: and indeed/also

• विद्युज्जिह्वः: Vidyujjihva (lightning-tongued

• च: and

• राक्षसः: rākṣasa/demon (class of beings)

Speaker

Suta Goswami (narrating genealogical names to the sages of Naimisharanya)

Characters & Entities

• Balā
• Kumbhīnasī
• Triśiras
• Dūṣaṇa
• Vidyujjihva

FAQs

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

This verse supports the Purva-Bhaga creation-framework by cataloging beings within Shiva’s cosmic order; such genealogical mapping underlines that all classes of entities ultimately fall under Pati (Shiva), even those inclined to tamas and violence.

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

Indirectly: by presenting a structured cosmos of named beings, it implies Shiva-tattva as the supreme Pati who governs and transcends all categories—devas, humans, and rākṣasas—while pashus remain bound by pasha until turned toward auspiciousness.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated; the verse functions as a genealogical enumeration within the srishti narrative rather than a practice-instruction passage.