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Shloka 3

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

संज्ञा राज्ञी प्रभा छाया पुत्रांस्तासां वदामि वः संज्ञा त्वाष्ट्री च सुषुवे सूर्यान्मनुमनुत्तमम्

saṃjñā rājñī prabhā chāyā putrāṃstāsāṃ vadāmi vaḥ saṃjñā tvāṣṭrī ca suṣuve sūryānmanumanuttamam

سنج्ञا (ملکہ)، پربھا اور چھایا—ان کے بیٹوں کا حال میں تمہیں بتاتا ہوں۔ تواشٹر کی بیٹی سنج્ઞا نے سورج سے منوؤں میں سب سے برتر منو کو جنا۔

संज्ञा (Saṃjñā)Samjna
संज्ञा (Saṃjñā):
राज्ञी (rājñī)queen
राज्ञी (rājñī):
प्रभा (prabhā)radiance, Prabhā (a named consort)
प्रभा (prabhā):
छाया (chāyā)shadow, Chāyā (a named consort)
छाया (chāyā):
पुत्रान् (putrān)sons, progeny
पुत्रान् (putrān):
तासाम् (tāsām)of those (women)
तासाम् (tāsām):
वदामि (vadāmi)I speak, I declare
वदामि (vadāmi):
वः (vaḥ)to you
वः (vaḥ):
त्वाष्ट्री (tvāṣṭrī)daughter of Tvaṣṭṛ
त्वाष्ट्री (tvāṣṭrī):
सुषुवे (suṣuve)gave birth
सुषुवे (suṣuve):
सूर्यात् (sūryāt)from/unto Sūrya
सूर्यात् (sūryāt):
मनुम् (manum)Manu (progenitor/lawgiver)
मनुम् (manum):
अनुत्तमम् (anuttamam)unsurpassed, foremost.
अनुत्तमम् (anuttamam):

Suta Goswami (narrating to the sages of Naimisharanya)

S
Saṃjñā
P
Prabhā
C
Chāyā
S
Sūrya
T
Tvaṣṭṛ
M
Manu

FAQs

It situates Shiva’s Purāṇic teaching within the wider sṛṣṭi (creation) and lineage framework: dharma is preserved through Manus and royal lines, and Linga-pūjā is later taught as a dharma-sustaining Shaiva discipline for pashus (souls) seeking the grace of Pati (Shiva).

Indirectly: by grounding cosmic order in progenitors like Manu, the text prepares the Shaiva Siddhānta view that dharma and liberation ultimately depend on Pati—Shiva—who transcends lineage yet supports it as the inner ruler enabling order and right conduct.

No specific ritual or Pāśupata-yoga method is stated in this verse; it functions as genealogical sṛṣṭi context that later supports teachings on Shiva-pūjā, vrata, and the Pāśupata path for releasing the pashu from pāśa (bondage).