Shloka 43

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

दत्तोर्णं वेदबाहुं च पुत्रीं चान्यां दृषद्वतीम् पुत्राणां षष्टिसाहस्रं संनतिः सुषुवे शुभा

Transliteration

dattorṇaṃ vedabāhuṃ ca putrīṃ cānyāṃ dṛṣadvatīm putrāṇāṃ ṣaṣṭisāhasraṃ saṃnatiḥ suṣuve śubhā

Translation

Saṃnati cát tường đã sinh Dattorṇa và Vedabāhu, lại sinh thêm một người con gái khác tên Dṛṣadvatī; và bà còn sinh sáu vạn con trai—khiến dòng dõi được mở rộng trong sự triển khai của tạo hóa dưới sự an bài của Đấng Chúa Tể (Pati).

Word by Word

• शुभा (śubhā): auspicious, blessed one

• संनतिः (saṃnatiḥ): Saṃnati (name of the mother)

• सुषुवे (suṣuve): gave birth, bore

• दत्तोर्णम् (dattorṇam): Dattorṇa (proper name)

• वेदबाहुम् (vedabāhum): Vedabāhu (proper name)

• च (ca): and

• पुत्रीम् (putrīm): daughter

• अन्याम् (anyām): another

• दृषद्वतीम् (dṛṣadvatīm): Dṛṣadvatī (proper name)

• पुत्राणाम् (putrāṇām): of sons

• षष्टि-साहस्रम् (ṣaṣṭi-sāhasram): sixty thousand

• (सुषुवे implied): bore, produced

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Suta
• Saṃnati
• Dattorṇa
• Vedabāhu
• Dṛṣadvatī

FAQs

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

Though this verse is genealogical, it supports the Purva-Bhaga’s creation-framework in which Linga worship is later grounded: the manifest world (pashu-jagat) expands through ordered progeny under the sovereignty of Pati (Shiva), making ritual worship meaningful within a structured cosmos.

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

Shiva-tattva is implied as Pati—the transcendent Lord who presides over srishti without being reduced to it. The multiplication of beings (many sons and daughters) points to the Lord’s governance of manifestation while remaining beyond the bonds (pāśa) that bind individual souls (paśu).

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi or Pāśupata Yoga technique is stated here; the takeaway is preparatory: it situates later Linga-puja and Pāśupata discipline within the broader cosmological account of how embodied beings (paśus) arise in creation.