Shloka 53

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

दिष्टपुत्रस्तु नाभागस् तस्मादपि भलन्दनः भलन्दनस्य विक्रान्तो राजासीद् अजवाहनः

Transliteration

diṣṭaputrastu nābhāgas tasmādapi bhalandanaḥ bhalandanasya vikrānto rājāsīd ajavāhanaḥ

Translation

كان نابهاغا (Nābhāga) ابنَ دِشْطَا (Diṣṭa)، ومنه وُلِدَ بهالَنْدَنَا (Bhalandana). ومن بهالندنا ظهر الملك الشجاع أَجَفَاهَنَا (Ajavāhana). وتُذْكَرُ هذه السلالةُ الملكيةُ بوصفها جزءًا من تَجَلِّي الخَلْقِ المُنَظَّم تحت سيادة الربّ (Pati)، بينما تمضي الكائناتُ المتجسِّدة (paśu) في تعاقب الكارما.

Word by Word

• दिष्ट-पुत्रः: son of Diṣṭa

• तु: indeed/and

• नाभागः: Nābhāga (name of a king)

• तस्मात् अपि: from him also/thereafter

• भलन्दनः: Bhalandana (name of a king)

• भलन्दनस्य: of Bhalandana

• विक्रान्तः: valiant, mighty

• राजा: king

• आसीत्: was

• अजवाहनः: Ajavāhana (name of a king)

Speaker

Suta Goswami

Characters & Entities

• Nābhāga
• Diṣṭa
• Bhalandana
• Ajavāhana

FAQs

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

It preserves the dharmic genealogy that frames how worldly sovereignty is meant to support Shiva-oriented order (śaiva-dharma); such lineage sections situate Linga worship within the broader maintenance of cosmic and social harmony.

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

Indirectly: by presenting orderly succession, it reflects Shiva as Pati—the supreme regulator of sṛṣṭi-sthiti—while individual rulers remain paśu, moving through birth and lineage under the bonds (pāśa) of karma.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata yoga technique is stated; the takeaway is dharmic kingship—supporting Vedic rites and Shiva devotion as the proper conduct for rulers in a Shaiva cosmology.