Shloka 35

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

तस्मादप्यभिजित्पुत्र उत्पन्नो ऽस्य पुनर्वसुः अश्वमेधं स पुत्रार्थम् आजहार नरोत्तमः

Transliteration

tasmādapyabhijitputra utpanno 'sya punarvasuḥ aśvamedhaṃ sa putrārtham ājahāra narottamaḥ

Translation

由他又生出普那尔瓦苏，为阿毗吉特之子。此人中之最，为求得子嗣而举行阿湿婆梅陀大祭，在至高法序之下祈求后裔；而此法序终归依止于主宰——帕提、湿婆大自在天。

Word by Word

• तस्मात्: from him

• अपि: also/indeed

• अभिजित्-पुत्रः: the son of Abhijit

• उत्पन्नः: was born/arose

• अस्य: of him

• पुनर्वसुः: Punarvasu (proper name)

• अश्वमेधम्: the Aśvamedha (horse-sacrifice)

• सः: he

• पुत्र-अर्थम्: for the sake of a son/for progeny

• आजहार: performed/offered/undertook

• नर-उत्तमः: the best of men

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Punarvasu
• Abhijit
• Shiva

FAQs

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

It frames Vedic yajña (Aśvamedha) as a dharmic means for worldly aims like progeny, which in Shaiva understanding bears fruit through Śiva’s anugraha (grace), the ultimate ground of all results.

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

Though Śiva is not named in the shloka, the Purāṇic Shaiva lens treats all karmic fruits as dependent on Pati (Śiva) as the inner ruler; the Pashu’s desire for a son is fulfilled only when aligned with that higher order.

What ritualistic or Yogic practice is highlighted here?

A royal Vedic rite—Aśvamedha—performed with the specific intention (saṅkalpa) of progeny; it implicitly contrasts external ritual (karma) with the Shaiva ideal of seeking Śiva’s grace that loosens pāśa (bondage).