Shloka 21

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

Devanagari script

नाभागस्तस्य दायादो भवभक्तः प्रतापवान् अंबरीषः सुतस्तस्य सिन्धुद्वीपस् ततो ऽभवत्

Transliteration

nābhāgastasya dāyādo bhavabhaktaḥ pratāpavān aṃbarīṣaḥ sutastasya sindhudvīpas tato 'bhavat

Translation

由他而出，纳婆伽（Nābhāga）为嗣子。其子为雄威的安婆利沙（Ambārīṣa），乃奉爱于婆婆（Bhava，即湿婆Śiva）之信徒；由安婆利沙又生信度洲（Sindhudvīpa）。

Word by Word

• नाभागः (nābhāgaḥ): Nābhāga

• तस्य (tasya): of him/thereof

• दायादः (dāyādaḥ): heir, successor

• भवभक्तः (bhavabhaktaḥ): devotee of Bhava (Śiva)

• प्रतापवान् (pratāpavān): powerful, illustrious

• अम्बरीषः (aṃbarīṣaḥ): Ambārīṣa

• सुतः (sutaḥ): son

• तस्य (tasya): of him

• सिन्धुद्वीपः (sindhudvīpaḥ): Sindhudvīpa (proper name)

• ततः (tataḥ): from him/thereafter

• अभवत् (abhavat): was born, came to be

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Bhava
• Nābhāga
• Ambārīṣa
• Sindhudvīpa

FAQs

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

It frames Shaiva devotion (bhava-bhakti) as a hereditary royal virtue—suggesting that rulers who uphold dharma also support Śiva’s worship and institutions (such as Linga installation and temple rites) within the Purāṇic world.

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

By naming Śiva as “Bhava,” it points to Shiva-tattva as the sustaining, life-giving Lord (Pati) who becomes the chosen object of devotion for the soul (paśu), even within worldly power and lineage.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga technique is stated explicitly; the verse highlights bhakti as the inner discipline—devotion to Bhava (Śiva)—as the defining spiritual mark of Ambārīṣa.