Shloka 16

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

Devanagari script

और्वस्तुष्टस्तयोः प्रादाद् यथेष्टं वरमुत्तमम् एका षष्टिसहस्राणि सुतमेकं परा तथा

Transliteration

aurvastuṣṭastayoḥ prādād yatheṣṭaṃ varamuttamam ekā ṣaṣṭisahasrāṇi sutamekaṃ parā tathā

Translation

ഔർവ ഋഷി ഇരുവരിലും പ്രസന്നനായി, ആഗ്രഹിച്ചതുപോലെ ഉത്തമ വരം നൽകി—ഒരുത്തിക്ക് അറുപതിനായിരം പുത്രന്മാർ, മറ്റൊരുത്തിക്ക് ഒരേയൊരു പുത്രൻ ലഭിച്ചു.

Word by Word

• और्वः (aurvaḥ): Sage Aurva

• तुष्टः (tuṣṭaḥ): pleased, gratified

• तयोः (tayoḥ): of the two (of them)

• प्रादात् (prādāt): granted, gave

• यथेष्टम् (yatheṣṭam): as desired, according to wish

• वरम् (varam): boon

• उत्तमम् (uttamam): excellent, supreme

• एका (ekā): one (woman/wife)

• षष्टि-सहस्राणि (ṣaṣṭi-sahasrāṇi): sixty thousand

• सुतम् (sutam): son/sons, offspring

• एकम् (ekam): one

• परा (parā): the other (woman/wife)

• तथा (tathā): likewise, in the same manner

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Aurva

FAQs

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

It frames progeny and lineage as outcomes of tapas and grace—principles that, in the Linga Purana, culminate in approaching Shiva (Pati) through devotion, where worldly fruits are secondary to right orientation toward the Lord.

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

Though Shiva is not named, the verse reflects a Shaiva worldview: boons manifest through empowered agents (ṛṣis) within Shiva’s cosmic order—Pashus receive results under the governance of Pati, while bondage (pāśa) is ultimately transcended by higher grace.

What ritualistic or Yogic practice is highlighted here?

The implied practice is tapas (austerity) and vow-based devotion that leads to varaprasāda (boon-grace), a common Purāṇic pattern aligned with Shaiva discipline and later formalized as Pashupata-oriented sādhanā.