Shloka 25

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

Devanagari script

वीरसेनसुतश्चान्यो यश्चेक्ष्वाकुकुलोद्भवः ऋतुपर्णस्य पुत्रो ऽभूत् सार्वभौमः प्रजेश्वरः

Transliteration

vīrasenasutaścānyo yaścekṣvākukulodbhavaḥ ṛtuparṇasya putro 'bhūt sārvabhaumaḥ prajeśvaraḥ

Translation

จากวีรเสนะได้มีผู้สืบสายอีกองค์หนึ่ง ผู้ถือกำเนิดในราชวงศ์อิกษวากุ และท่านเป็นโอรสของฤตุปัรณะ คือ “สารถวเภามะ” ผู้เป็นเจ้าเหนือกษัตริย์ทั้งหลาย ผู้ทรงเป็นประเชศวร।

Word by Word

• वीरसेन-सुतः: son/descendant of Vīrasena

• च: and

• अन्यः: another

• यः: who

• च: also

• इक्ष्वाकु-कुल-उद्भवः: born in the Ikṣvāku lineage

• ऋतुपर्णस्य: of Ṛtuparṇa

• पुत्रः: son

• अभूत्: became/was born

• सार्वभौमः: universal sovereign/emperor

• प्रजेश्वरः: lord of subjects/king

Speaker

Suta Goswami

Characters & Entities

• Virasena
• Ikshvaku
• Rituparna
• Sarvabhauma

FAQs

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

Though genealogical, the verse supports the Purāṇic framework where righteous kings (prajēśvaras) uphold dharma that enables stable worship—temple endowments, Linga-pratiṣṭhā, and protection of Shaiva rites.

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

Indirectly: by presenting sovereignty and order in the world, it echoes Shaiva Siddhānta’s view that Pati (Śiva) is the ultimate Lord, while worldly rulers are limited lords who maintain dharma under His overarching governance.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata yoga technique is stated; the takeaway is rajadharma—protecting subjects and supporting Vedic-Shiva rituals—seen as a prerequisite for collective spiritual practice.