Shloka 71

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

Devanagari script

यावन्नरेन्द्रप्रवरः कौरवो जनमेजयः पूरोर्वंशस्य राज्ञस्तु राज्ञः पारिक्षितस्य तु

Transliteration

yāvannarendrapravaraḥ kauravo janamejayaḥ pūrorvaṃśasya rājñastu rājñaḥ pārikṣitasya tu

Translation

クル族の最勝の王ジャナメージャヤ—プール王統に君臨したパリクシット王の子—が、名声と王権において久しく存するかぎり、その王家の系譜は扶けられ保たれたものとして記憶される。

Word by Word

• yāvat: so long as

• narendra-pravaraḥ: the best/foremost among kings

• kauravaḥ: of the Kuru race

• janamejayaḥ: King Janamejaya

• pūroḥ-vaṁśasya: of the lineage of Pūru

• rājñaḥ: of the king

• tu: indeed/and

• rājñaḥ pārīkṣitasya: of King Parīkṣit

• tu: moreover/indeed

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Janamejaya
• Kaurava
• Puru
• Parikshit

FAQs

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

By praising the continuity of righteous kings like Janamejaya in the Pūru–Kuru line, the verse implies the social stability needed for sustaining Vedic rites and Shiva-puja—conditions under which Linga worship flourishes and is protected.

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

Shiva-tattva is not stated directly here; the verse works indirectly by affirming dharmic kingship. In Shaiva Siddhanta terms, when the pashu (individual soul) lives under dharma-supported order, it gains the conducive environment for approaching Pati (Shiva) through devotion and disciplined practice.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga limb is described; the takeaway is the dharmic framework of rajadharma that safeguards yajña, dana, and Shiva-upasana, which are often prerequisites for sustained Linga worship in Purana narratives.