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

ナーバーガ（Nābhāga）はディシュタ（Diṣṭa）の子であり、彼からバランダナ（Bhalandana）が生まれた。バランダナより勇猛なる王アジャヴァーハナ（Ajavāhana）が現れた。この王統は、主宰者（Pati）のもとで創造が秩序正しく展開する一環として記憶され、身を受けた衆生（paśu）は業の相続に従って巡る。

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.