Shloka 47

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

Devanagari script

आनर्तो नाम शर्यातेः सुकन्या नाम दारिका आनर्तस्याभवत् पुत्रो रोचमानः प्रतापवान्

Transliteration

ānarto nāma śaryāteḥ sukanyā nāma dārikā ānartasyābhavat putro rocamānaḥ pratāpavān

Translation

ശര്യാതിയിൽ നിന്ന് ആനർത്തൻ എന്ന പുത്രനും സുകന്യാ എന്ന പുത്രിയും ജനിച്ചു. ആനർത്തനു റോചമാനൻ എന്ന പുത്രൻ പിറന്നു; അവൻ തേജസ്സും പ്രതാപവും നിറഞ്ഞവൻ.

Word by Word

• ānartaḥ: Ānarta (a prince/son)

• nāma: named

• śaryāteḥ: of Śaryāti

• sukanyā: Sukanyā

• nāma: named

• dārikā: maiden/daughter

• ānartasya: of Ānarta

• abhavat: was born/came to be

• putraḥ: son

• rocamānaḥ: Rocamāna (literally ‘shining/radiant’)

• pratāpavān: mighty, valorous, possessed of splendor

Speaker

Suta Goswami

Characters & Entities

• Suta
• Śaryāti
• Ānarta
• Sukanyā
• Rocamāna

FAQs

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

This verse situates Shiva-dharma within sacred history by tracing dharmic lineages; such royal genealogies frame how kings and clans become patrons of temples, Linga-pratiṣṭhā, and public worship that supports the Pati (Śiva) and uplifts the pashus (souls).

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

It does not directly define Śiva-tattva; instead it provides the narrative ground where Shiva’s grace operates through orderly succession (dharma and lineage), implying that worldly splendor (pratāpa) is ultimately meaningful when aligned with Pati, the Lord beyond lineage.

What ritualistic or Yogic practice is highlighted here?

No specific ritual or Pāśupata Yoga practice is stated in this verse; it functions as a genealogical link that typically precedes accounts of dharmic rule, charity, and Shiva-oriented rites such as Linga-pūjā and temple endowments in the broader Purāṇic flow.