Shloka 38

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

Devanagari script

लवश् च सुमहाभागः सत्यवान् अभवत् सुधीः अतिथिस्तु कुशाज्जज्ञे निषधस्तस्य चात्मजः

Transliteration

lavaś ca sumahābhāgaḥ satyavān abhavat sudhīḥ atithistu kuśājjajñe niṣadhastasya cātmajaḥ

Translation

ลวะก็เป็นผู้มีบุญวาสนายิ่ง เป็นผู้สัตย์จริงและมีปัญญา จากกุศะได้มีอทิถิ และบุตรของอทิถิคือ นิษธะ

Word by Word

• लवः: Lava

• च: and/also

• सुमहा-भागः: greatly fortunate, highly blessed

• सत्यवान्: truthful, devoted to satya

• अभवत्: became/was

• सुधीः: of good intellect, wise

• अतिथिः: Atithi (a proper name

• तु: indeed

• कुशात्: from Kuśa

• जज्ञे: was born

• निषधः: Niṣadha (proper name)

• तस्य: his

• च: and

• आत्मजः: son

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Lava
• Kusha
• Atithi
• Nishadha

FAQs

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

Though not a direct linga-pūjā injunction, it preserves a dharmic lineage where satya (truth) and sudhī (right discernment) are upheld—qualities considered essential for a pashu (individual soul) to become fit for Shiva’s grace (Pati’s anugraha) and for any Śaiva rite to bear fruit.

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

Implicitly, it reflects the Shaiva Siddhanta ethic that Shiva (Pati) uplifts pashus through dharma: truthful, wise conduct purifies mala and loosens pāśa (bondage), preparing the soul for higher Śaiva realization even when the passage is framed as genealogy.

What ritualistic or Yogic practice is highlighted here?

No specific ritual or Pāśupata-yoga technique is stated; the takeaway is the foundational sādhana of satya and dhī (ethical truthfulness and clear intellect), which supports successful Śiva-pūjā, japa, and yogic discipline elsewhere in the Linga Purana.