Shloka 11
Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds
ततस्तेष्वपि नष्टेषु षष्टिकन्याः प्रजापतिः वैरिण्यां जनयामास दक्षः प्राचेतसस्तदा
tatasteṣvapi naṣṭeṣu ṣaṣṭikanyāḥ prajāpatiḥ vairiṇyāṃ janayāmāsa dakṣaḥ prācetasastadā
Rồi sau đó, dù những (người con gái) ấy đã mất, Prajāpati Dakṣa—con của Pracetas—lại sinh ra sáu mươi con gái qua Vairiṇī, để dòng chảy của sự sáng tạo được tiếp nối.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It frames Linga Purana’s wider Shaiva cosmology: creation (srishti) resumes after loss, ultimately governed by Pati (Shiva) even when Prajapatis like Daksha act as secondary agents—supporting the Purana’s theology behind Linga-centered worship as alignment with cosmic order.
Shiva-tattva is implicit: while Daksha generates progeny, the continuity of srishti after destruction points to a higher, steady principle—Pati—who remains untouched by dissolution and empowers re-manifestation, consistent with Shaiva Siddhanta’s hierarchy of Pati over all causal functions.
No direct puja-vidhi or Pashupata Yoga technique is stated; the takeaway is doctrinal—recognizing cyclical creation and dissolution, which in Shaiva practice supports detachment (vairagya) and devotion to Pati through Linga-puja as the stable refuge beyond changing progeny and worlds.