Shloka 44

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

क्रतोस्तु भार्या सर्वे ते वालखिल्या इति श्रुताः सिनीवालीं कुहूं चैव राकां चानुमतिं तथा

Transliteration

kratostu bhāryā sarve te vālakhilyā iti śrutāḥ sinīvālīṃ kuhūṃ caiva rākāṃ cānumatiṃ tathā

Translation

从克罗图（Kratu）的妻子诞生了被传闻为“瓦拉奇利耶”（Vālakhilya）的诸众；并且又显现出西尼瓦丽（Sinīvālī）、库胡（Kuhū）、拉卡（Rākā）与阿努玛蒂（Anumatī）。

Word by Word

• kratoḥ: of Kratu

• tu: indeed/and

• bhāryā: wife

• sarve: all

• te: they

• vālakhilyāḥ: the Vālakhilya sages

• iti: thus

• śrutāḥ: heard of/known in tradition

• sinīvālīm: Sinīvālī (a lunar deity)

• kuhūṃ: Kuhū (new-moon deity)

• ca: and

• eva: indeed

• rākām: Rākā (full-moon deity)

• ca: and

• anumatim: Anumatī (lunar assent/favoring deity)

• tathā: likewise/also

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kratu
• Vālakhilyas
• Sinīvālī
• Kuhū
• Rākā
• Anumatī

FAQs

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

It situates Shiva-oriented practice within the wider Vedic cosmos by naming rishi lineages and tithi-deities (new/full-moon powers) that regulate ritual timing—supporting correct observance of vrata, homa, and later Linga-puja calendars.

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

Indirectly: by mapping progeny and lunar powers, it reflects Shiva as Pati—the transcendent Lord whose order (niyati) accommodates both rishis and ritual time, within which the pashu (bound soul) moves toward liberation.

What ritualistic or Yogic practice is highlighted here?

Tithi-awareness for Vedic and Shaiva observances is implied—especially new-moon and full-moon rites (darśa–pūrṇamāsa), which later inform Shaiva vrata disciplines that support Pashupata-style purification.