Shloka 64

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

Devanagari script

ययाति देवयानीमुशनसः सुतां भार्यामवाप सः शर्मिष्ठामासुरीं चैव तनयां वृषपर्वणः

Transliteration

Yayāti devayānīmuśanasaḥ sutāṃ bhāryāmavāpa saḥ śarmiṣṭhāmāsurīṃ caiva tanayāṃ vṛṣaparvaṇaḥ

Translation

రాజు యయాతి ఉశనస్ (శుక్రుడు) కుమార్తె దేవయానిని భార్యగా పొందాడు; అలాగే వృషపర్వుని కుమార్తె అయిన అసురకన్య శర్మిష్ఠానూ స్వీకరించాడు.

Word by Word

• ययाति: Yayāti (the king)

• देवयानीम्: Devayānī

• उशनसः: of Uśanas/Śukra

• सुताम्: daughter

• भार्याम्: as wife

• अवाप: obtained/took

• सः: he

• शर्मिष्ठाम्: Śarmiṣṭhā

• आसुरीम्: Asura-born/Asura maiden

• च एव: and also

• तनयाम्: daughter

• वृषपर्वणः: of Vṛṣaparvan

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, contextual)

Characters & Entities

• Yayati
• Devayani
• Ushanas (Shukra)
• Sharmishtha
• Vrishaparvan

FAQs

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

Though genealogical, the verse sets up Yayāti’s desire-driven choices—an example of pasha (bondage) that later contrasts with turning toward Pati (Śiva) through restraint, devotion, and dharma, which are central to Linga-oriented Śaiva practice.

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

Indirectly: by showing how worldly relations and kāma can bind the pashu (individual soul), it implies the Śaiva Siddhānta view that liberation comes by Śiva’s grace and right conduct—moving from bondage to alignment with Pati, the Lord beyond worldly compulsion.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is stated in this verse; the implied takeaway is vairāgya (dispassion) and self-mastery—foundational disciplines that support Pāśupata-oriented sādhanā and steadiness in Śiva-pūjā.