Shloka 25

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

Devanagari script

तस्याः पुत्रः स्मृतो ऽक्रूरः श्वफल्काद्भूरिदक्षिणः रत्ना कन्या च शैवस्य ह्य् अक्रूरस्तामवाप्तवान्

Transliteration

tasyāḥ putraḥ smṛto 'krūraḥ śvaphalkādbhūridakṣiṇaḥ ratnā kanyā ca śaivasya hy akrūrastāmavāptavān

Translation

तस्याः पुत्रोऽक्रूर इति स्मृतः; श्वफल्कात् भूरिदक्षिणोऽभवत्। शैवकुलस्य कन्या रत्ना, तामक्रूरो विवाहेनावाप्तवान्॥

Word by Word

• tasyāḥ: of her

• putraḥ: son

• smṛtaḥ: is remembered/said

• akrūraḥ: Akrūra (proper name)

• śvaphalkāt: from Śvaphalka

• bhūridakṣiṇaḥ: very generous, liberal in gifts (proper name/epithet)

• ratnā: Ratnā (proper name)

• kanyā: daughter

• ca: and

• śaivasya: of the Śaiva / of a devotee of Śiva

• hi: indeed

• akrūraḥ: Akrūra

• tām: her

• avāptavān: obtained (won, married)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Akrura
• Svaphalka
• Bhuridakshina
• Ratna

FAQs

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

It situates Linga-centered Shaiva tradition within historical lineages, showing how devotion to Pati (Śiva) is preserved through families and marriages that support dharma, dana, and temple-Linga culture.

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

By calling Ratnā “of the Śaiva,” the verse emphasizes Shiva-tattva as the organizing principle of a devotee community—Pati as the supreme refuge around whom dharmic lineages and conduct are oriented.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi or Pāśupata-yoga step is stated; the verse highlights the dharmic foundation that sustains such practices—especially dana (generosity) and Shaiva affiliation that supports Linga-puja in society.