Shloka 22

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

Devanagari script

नाभागेनांबरीषेण भुजाभ्यां परिपालिता बभूव वसुधात्यर्थं तापत्रयविवर्जिता

Transliteration

nābhāgenāṃbarīṣeṇa bhujābhyāṃ paripālitā babhūva vasudhātyarthaṃ tāpatrayavivarjitā

Translation

നാഭാഗനും അംബരീഷനും തങ്ങളുടെ പരാക്രമശാലിയായ ഭുജബലത്തോടെ ഭൂമിയെ പരിരക്ഷിച്ചു; അതിനാൽ വസുധ അത്യന്തം സുരക്ഷിതമായി, ആധ്യാത്മിക–ആധിഭൗതിക–ആധിദൈവിക എന്ന ത്രിതാപങ്ങളിൽ നിന്ന് വിമുക്തയായി।

Word by Word

• नाभागेन (nābhāgena): by Nābhāga

• अंबरीषेण (aṃbarīṣeṇa): by Ambarīṣa

• भुजाभ्याम् (bhujābhyām): with (their) arms, by strength

• परिपालिता (paripālitā): protected, governed

• बभूव (babhūva): became

• वसुधा (vasudhā): the earth

• अत्यर्थम् (atyartham): exceedingly, greatly

• तापत्रय (tāpatraya): the threefold sufferings

• विवर्जिता (vivarjitā): devoid of, free from

Speaker

Suta Goswami

Characters & Entities

• Nābhāga
• Ambarīṣa

FAQs

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

It frames social order and freedom from tāpatraya as a fruit of dharmic protection; in Shaiva terms, such harmony mirrors Shiva’s role as Pati, whose grace removes affliction and stabilizes the world in which Linga-puja is performed.

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

Though Shiva is not named, the verse highlights the ideal of removing tāpatraya—an attribute aligned with Shiva-tattva as the supreme refuge who dissolves pasha (bondage) and grants peace to pashus (souls) through order, protection, and grace.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway is the Shaiva discipline of reducing tāpatraya—supporting Pashupata-oriented practice through self-restraint, protection of dharma, and devotion that calms adhyātmika, adhibhautika, and adhidaivika disturbances.