Shloka 28

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

Devanagari script

आवाहप्रतिवाहौ च सुधारा च वराङ्गना अक्रूरस्योग्रसेन्यां तु पुत्रौ द्वौ कुलनन्दनौ

Transliteration

āvāhaprativāhau ca sudhārā ca varāṅganā akrūrasyograsenyāṃ tu putrau dvau kulanandanau

Translation

आवाह व प्रतिवाह, तसेच सुधारा ही श्रेष्ठ स्त्री—अक्रूराच्या उग्रसेन्येपासून दोन पुत्र झाले, जे कुलाला आनंद देणारे होते.

Word by Word

• आवाह (Āvāha): Āvāha (a proper name)

• प्रतिवाहौ (Prativāhau): Prativāha (a proper name)

• च (ca): and

• सुधारा (Sudhārā): Sudhārā (a proper name)

• च (ca): and

• वराङ्गना (varāṅganā): noble woman, excellent lady

• अक्रूरस्य (akrūrasya): of Akrūra

• उग्रसेन्यां (ugrasenyām): in/with Ugrasenyā (name of the wife/consort)

• तु (tu): indeed

• पुत्रौ (putrau): two sons

• द्वौ (dvau): two

• कुलनन्दनौ (kulanandanau): gladdeners of the family/lineage.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Akrura
• Ugrasenyā
• Āvāha
• Prativāha
• Sudhārā

FAQs

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

Though not a direct ritual injunction, the verse anchors the Purana’s Shaiva teaching within a remembered lineage, preserving dharmic continuity in which Shiva-puja and Linga-pratishtha are transmitted through families and teachers.

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

Indirectly: by stabilizing the narrative world where Pati (Shiva) guides pashus (souls) bound by pasha (bondage) through dharma upheld in lineages; the genealogical frame supports the living tradition that leads toward Shiva-realization.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata yoga technique is stated in this verse; it functions as a genealogical marker within the Purana’s broader Shaiva instructional context.