Shloka 15

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

Devanagari script

द्वे भार्ये सगरस्यापि प्रभा भानुमती तथा ताभ्यामाराधितः पूर्वम् और्वो ऽग्निः पुत्रकाम्यया

Transliteration

dve bhārye sagarasyāpi prabhā bhānumatī tathā tābhyāmārādhitaḥ pūrvam aurvo 'gniḥ putrakāmyayā

Translation

サガラ王にも妃が二人、プラバーとバーヌマティがいた。かつて子を望み、二人は子授けを求めて、炎の聖仙アウルヴァ（アウルヴァ・アグニ）を敬虔に礼拝した。

Word by Word

• द्वे: two

• भार्ये: wives

• सगरस्य: of Sagara

• अपि: also

• प्रभा: Prabhā (name)

• भानुमती: Bhānumatī (name)

• तथा: and/likewise

• ताभ्याम्: by those two (women)

• आराधितः: worshipped/propitiated

• पूर्वम्: formerly/earlier

• और्वः: Aurva (descendant of Urva

• अग्निः: fire

• पुत्रकाम्यया: with the desire for sons/for the sake of obtaining offspring

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Sagara
• Prabhā
• Bhānumatī
• Aurva
• Agni

FAQs

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

It highlights the Purāṇic principle of ārādhana (devotional propitiation): sincere worship undertaken with a clear sankalpa bears fruit—an idea later applied in the Linga Purana to Shiva-puja for both worldly aims and liberation.

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

Indirectly, it frames the Shaiva worldview where divine power responds to disciplined devotion; in Shaiva Siddhanta terms, the Pati (Lord) is the ultimate giver of grace, while boons arise when the pashu (soul) turns toward sacred worship instead of remaining bound by pasha (limitations).

What ritualistic or Yogic practice is highlighted here?

Putrakāmyā ārādhana—votive worship performed with a specific intention (sankalpa), supported by tapas and reverence to a powerful rishi/fire principle (Aurva-agni), reflecting a Purāṇic model later echoed in Shiva-puja vidhi.