Shloka 49

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

Devanagari script

रेवती यस्य सा कन्या पत्नी रामस्य विश्रुता नरिष्यन्तस्य पुत्रो ऽभूज् जितात्मा तु महाबली

Transliteration

revatī yasya sā kanyā patnī rāmasya viśrutā nariṣyantasya putro 'bhūj jitātmā tu mahābalī

Translation

Von ihm wurde eine Tochter namens Revatī geboren, berühmt als Gemahlin Rāmas. Und Nariṣyanta hatte einen Sohn—selbstbeherrscht und von überragender Kraft.

Word by Word

• revatī: Revatī (proper name)

• yasya: of whom/whose

• sā: she/that

• kanyā: daughter

• patnī: wife

• rāmasya: of Rāma

• viśrutā: famed, well-known

• nariṣyantasya: of Nariṣyanta

• putraḥ: son

• abhūt: was born, came to be

• jitātmā: one who has conquered the self (disciplined)

• tu: indeed

• mahābalī: very powerful, of great strength

Speaker

Suta Goswami

Characters & Entities

• Revatī
• Rāma
• Nariṣyanta

FAQs

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

Though genealogical, it frames an ideal Shaiva ethic: rulers and lineages become fit for Linga-puja when marked by jitātman (self-mastery), a prerequisite for approaching Pati (Shiva) beyond pasha (bondage).

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

Implicitly, it points to Shiva-tattva as the goal of discipline: the conquest of the mind (jitātman) is a movement of the pashu (soul) away from pasha toward alignment with Pati, the Lord who grants steadiness and power rooted in dharma.

What ritualistic or Yogic practice is highlighted here?

No explicit rite is stated; the highlighted practice is inner restraint (jitātman), a foundational yogic discipline that supports Pashupata-oriented worship and steadiness in Shiva-upasana.