Shloka 30

यदुवंश-प्रवचनम्: हैहय-क्रोष्टु-वंशविस्तारः (कृतवीर्यार्जुनादि, ज्यामघ-विदर्भ-शात्वत-पर्यन्तम्)

Devanagari script

पुत्रस्तु रुक्मकवचो विद्वान् कम्बलबर्हिषः निहत्य रुक्मकवचो वीरान् कवचिनो रणे

Transliteration

putrastu rukmakavaco vidvān kambalabarhiṣaḥ nihatya rukmakavaco vīrān kavacino raṇe

Translation

ثم إن ابن كَمْبَلابَرْهِش العالِم، رُكْمَكَفَجَ، قتل في ساحة القتال الأبطالَ المدرَّعين، المحاربين الشجعانَ المتدرّعين بالدروع.

Word by Word

• पुत्रः (putraḥ): son

• तु (tu): then/indeed

• रुक्मकवचः (rukma-kavacaḥ): Rukmakavaca (the one with golden armor)

• विद्वान् (vidvān): learned, wise

• कम्बलबर्हिषः (kambala-barhiṣaḥ): of Kambalabarhiṣ

• निहत्य (nihatya): having slain

• रुक्मकवचः (rukma-kavacaḥ): Rukmakavaca (subject reiterated)

• वीरान् (vīrān): heroes, valiant men

• कवचिनः (kavacinaḥ): armored ones

• रणे (raṇe): in battle

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rukmakavaca
• Kambalabarhiṣ

FAQs

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

Though not a direct linga-puja injunction, the verse supports the Purana’s Shaiva frame where protection of dharma and the Lord’s order (Pati’s governance) is upheld through disciplined action; such narratives contextualize why Shiva is praised as the inner ruler of victory and defeat.

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

Implicitly, it reflects Shiva-tattva as the transcendent Pati who stands beyond the changing outcomes of battle while empowering embodied agents (pashus) to act according to karma and dharma within the world of pasha (bondage and limitation).

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi appears in this line; the takeaway aligns with Pashupata discipline as steadiness of resolve and right action—performing one’s duty without egoistic attachment, offering the fruits inwardly to Mahadeva.