Shloka 31

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

Devanagari script

आसीत् त्वैलविलिः श्रीमान् वृद्धशर्मा प्रतापवान् पुत्रो विश्वसहस्तस्य पितृकन्या व्यजीजनत्

Transliteration

āsīt tvailaviliḥ śrīmān vṛddhaśarmā pratāpavān putro viśvasahastasya pitṛkanyā vyajījanat

Translation

Ada seorang yang mulia dan berwibawa bernama Vṛddhaśarman, putera Viśvasahasra. Dan puteri para Pitṛ (leluhur suci) melahirkan baginda, yang dikenali sebagai Tvailavili.

Word by Word

• āsīt: there was

• tvailaviliḥ: (one) named Tvailavili

• śrīmān: illustrious, prosperous

• vṛddhaśarmā: Vṛddhaśarman (proper name)

• pratāpavān: mighty, valorous

• putraḥ: son

• viśvasahastasya: of Viśvasahasra

• pitṛ-kanyā: daughter of the Pitṛs (manes/ancestors)

• vyajījanat: gave birth, bore (a son)

Speaker

Suta Goswami

Characters & Entities

• Pitrs
• Vishvasahasra
• Vrddhasharman
• Tvailavili

FAQs

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

By establishing sacred lineage (vamsha), the verse frames dharmic kingship and ancestral merit as supports for Shiva-bhakti—creating the social and ritual order in which Linga-puja and temple installations flourish.

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

Shiva-tattva is implied rather than directly stated: the Purana’s lineage accounts show how Pashus (souls) move through birth and merit under Pasha (karmic bonds), eventually turning toward Pati (Shiva) through dharma and devotion.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga limb is stated in this verse; the focus is genealogical, pointing indirectly to Pitṛ-related rites (śrāddha/tarpaṇa) that sustain dharma and prepare the devotee for Shaiva worship.