Shloka 38

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

Devanagari script

आहुकात् काश्यदुहितुर् द्वौ पुत्रौ संबभूवतुः देवकश्चोग्रसेनश् च देवगर्भसमावुभौ

Transliteration

āhukāt kāśyaduhitur dvau putrau saṃbabhūvatuḥ devakaścograsenaś ca devagarbhasamāvubhau

Translation

アーフカから、カーシャの娘を通して二人の子が生まれた。デーヴァカとウグラセーナである。両者はともに、神々の胎にも比すべき高貴な由来と、吉祥なる誕生を備えていた。

Word by Word

• आहुकात्: from Āhuka

• काश्य-दुहितुः: from the daughter of Kāśya

• द्वौ: two

• पुत्रौ: sons

• संबभूवतुः: were born/ came into being

• देवकः: Devaka (proper name)

• च: and

• उग्रसेनः: Ugrasena (proper name)

• च: and

• देवगर्भ-समौ: equal in ‘deva-womb’/nobly-born

• उभौ: both

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Ahuka
• Kashya
• Devaka
• Ugrasena

FAQs

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

This verse situates later Shaiva narratives within sacred history by preserving dynastic lineage; Purāṇic genealogy functions as a dharmic frame in which Shiva-bhakti and Linga स्थापना (installation) traditions are transmitted through royal houses.

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

Indirectly: by emphasizing auspicious, divinely favored birth (“deva-garbha”), it reflects the Purāṇic view that the unfolding of worldly lineages occurs under Pati’s (Shiva’s) governance, while pashus (souls) move through embodied births under pāśa (bondage) until turned toward Shiva.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata Yoga practice is stated in this verse; it primarily records lineage, which later chapters often link to vows, dana, and Shiva-puja performed by kings and households.