Shloka 38

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

Devanagari script

रक्षोगणं क्रोधवशा महामायं व्यजीजनत् रुद्राणां च गणं तद्वद् गोमहिष्यौ वराङ्गना

Transliteration

rakṣogaṇaṃ krodhavaśā mahāmāyaṃ vyajījanat rudrāṇāṃ ca gaṇaṃ tadvad gomahiṣyau varāṅganā

Translation

被忿怒所驱，肢体端严的大幻力（Mahāmāyā）生出了罗刹众；同样地，她也化生了鲁陀罗众——那位最胜女神，显现为母牛与母水牛之形。

Word by Word

• रक्षोगणम्: host of Rākṣasas (demonic beings)

• क्रोधवशा: brought under the sway of anger

• महामायाम्: Mahāmāyā (the great divine power/Śakti)

• व्यजीजनत्: she generated/produced

• रुद्राणाम्: of the Rudras (Rudra-aspects)

• च: and

• गणम्: host, troop

• तद्वत्: likewise, in the same way

• गोमहिष्यौ: as cow and she-buffalo (forms/symbols of generative power)

• वराङ्गना: the excellent/fair-limbed lady (the goddess).

Speaker

Suta Goswami (narrating the creation sequence to the sages of Naimisharanya)

Characters & Entities

• Mahāmāyā
• Rudras
• Rākṣasas

FAQs

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

It frames creation as Śiva’s Śakti (Mahāmāyā) projecting various hosts; in Linga worship, this reinforces that all beings and forces arise from the Pati (Śiva) through Śakti, so the devotee returns to the source by worshipping the Linga.

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

Śiva-tattva is implied as the sovereign principle whose Rudra-hosts manifest through Mahāmāyā; the verse highlights Pati as the transcendent Lord, while Śakti operates as the immanent power that produces differentiated beings, including fierce and protective forces.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; the yogic takeaway aligns with Pāśupata insight—recognize all arising forces (even wrathful or demonic tendencies) as movements of Māyā, and seek release of the paśu from pāśa by centering awareness on Pati through Śiva-upāsanā.