Shloka 91

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

Devanagari script

रामस्य च तथान्येषां वृष्णीनामपि सुव्रतः कन्दमूलफलैस्तस्य बलिकार्यं चकार सः

Transliteration

rāmasya ca tathānyeṣāṃ vṛṣṇīnāmapi suvrataḥ kandamūlaphalaistasya balikāryaṃ cakāra saḥ

Translation

وذلك الناسك المنضبط، صاحب النذور الحسنة، أقام كذلك شعائر القرابين المقرّرة لراما ولسائر آل فْرِشْنِي، مقدِّماً قرابين البَلي من الجذور والدرنات والثمار.

Word by Word

• रामस्य: of Rāma

• च: and

• तथा: likewise

• अन्येषाम्: of others

• वृष्णीनाम्: of the Vṛṣṇi clan

• अपि: also

• सुव्रतः: one of excellent vows/strictly observant

• कन्द: tubers

• मूल: roots

• फलैः: with fruits

• तस्य: for him/for that (purpose)

• बलिकार्यम्: the act/duty of bali-offering (ritual oblation)

• चकार: performed/did

• सः: he

Speaker

Suta Goswami

Characters & Entities

• Rama
• Vrishni

FAQs

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

It highlights that even simple, sattvic materials—roots, tubers, and fruits—can be used for bali and supporting rites that accompany Shiva-oriented worship, emphasizing purity of vow (vrata) over luxury.

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

By stressing disciplined observance and proper offering-duty, the verse aligns worship with Pati (Shiva) as the sanctifier of ritual action, where devotion and dharma-oriented conduct help loosen pasha (bondage) of the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Bali-kārya—formal offering-rites using simple forest-produce—paired with suvrata (strict vow), a practical expression of Shaiva vrata-discipline compatible with Pashupata-oriented purity and restraint.