Shloka 28

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

आवाहप्रतिवाहौ च सुधारा च वराङ्गना अक्रूरस्योग्रसेन्यां तु पुत्रौ द्वौ कुलनन्दनौ

Transliteration

āvāhaprativāhau ca sudhārā ca varāṅganā akrūrasyograsenyāṃ tu putrau dvau kulanandanau

Translation

Āvāha dan Prativāha, serta Sudhārā sang wanita mulia—dari Akrūra dan Ugrasenyā lahirlah dua putra, penghibur dan penopang garis keturunan.

Word by Word

• आवाह (Āvāha): Āvāha (a proper name)

• प्रतिवाहौ (Prativāhau): Prativāha (a proper name)

• च (ca): and

• सुधारा (Sudhārā): Sudhārā (a proper name)

• च (ca): and

• वराङ्गना (varāṅganā): noble woman, excellent lady

• अक्रूरस्य (akrūrasya): of Akrūra

• उग्रसेन्यां (ugrasenyām): in/with Ugrasenyā (name of the wife/consort)

• तु (tu): indeed

• पुत्रौ (putrau): two sons

• द्वौ (dvau): two

• कुलनन्दनौ (kulanandanau): gladdeners of the family/lineage.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Akrura
• Ugrasenyā
• Āvāha
• Prativāha
• Sudhārā

FAQs

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

Though not a direct ritual injunction, the verse anchors the Purana’s Shaiva teaching within a remembered lineage, preserving dharmic continuity in which Shiva-puja and Linga-pratishtha are transmitted through families and teachers.

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

Indirectly: by stabilizing the narrative world where Pati (Shiva) guides pashus (souls) bound by pasha (bondage) through dharma upheld in lineages; the genealogical frame supports the living tradition that leads toward Shiva-realization.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata yoga technique is stated in this verse; it functions as a genealogical marker within the Purana’s broader Shaiva instructional context.