Shloka 59

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

Devanagari script

आयुषस्तनया वीराः पञ्चैवासन्महौजसः स्वर्भानुतनयायां ते प्रभायां जज्ञिरे नृपाः

Transliteration

āyuṣastanayā vīrāḥ pañcaivāsanmahaujasaḥ svarbhānutanayāyāṃ te prabhāyāṃ jajñire nṛpāḥ

Translation

จากอายุษะได้มีโอรสผู้กล้าห้าพระองค์ เปี่ยมด้วยโอชะอันยิ่งใหญ่ บรรดากษัตริย์เหล่านั้นประสูติจากนางประภา ธิดาแห่งสวรภานุ

Word by Word

• āyuṣaḥ: of Āyuṣa

• tanayāḥ: sons

• vīrāḥ: heroes/valiant ones

• pañca: five

• eva: indeed

• āsan: were

• mahā-ojasaḥ: of great vigor/splendor

• svarbhānu-tanayāyām: in (through) the daughter of Svarbhānu

• te: they

• prabhāyām: in Prabhā (as mother)

• jajñire: were born

• nṛpāḥ: kings

Speaker

Suta Goswami

Characters & Entities

• Suta
• Āyuṣa
• Svarbhānu
• Prabhā

FAQs

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

It situates Shiva’s Purana-teaching within an ordered cosmic history: the continuity of righteous kingship supports dharma, which in turn sustains the conditions for Shiva-puja (worship of Pati) to liberate the pashu from pasha.

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

Indirectly: by presenting lineage and birth as part of the manifested order (srishti), it contrasts conditioned embodiment (pashu under pasha) with Shiva as Pati—the transcendent Lord beyond birth, who is approached through devotion and right conduct.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; it functions as vamsha-kathana (genealogical narration) that undergirds later teachings where Shiva-puja and Pashupata-oriented discipline are grounded in dharmic social order.