Shloka 22

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

इक्ष्वाकोरश्वमेधेन इला किंपुरुषो ऽभवत् इला किंपुरुषत्वे च सुद्युम्न इति चोच्यते

Transliteration

ikṣvākoraśvamedhena ilā kiṃpuruṣo 'bhavat ilā kiṃpuruṣatve ca sudyumna iti cocyate

Translation

Durch Ikṣvākus Aśvamedha-Opfer wurde Ilā zu einem Kiṃpuruṣa. Und wenn Ilā in diesem Kiṃpuruṣa-Zustand war, wird dasselbe Wesen auch Sudyumna genannt.

Word by Word

• ikṣvākoraśvamedhena: by Ikṣvāku’s Aśvamedha (horse-sacrifice)

• ilā: Ilā

• kiṃpuruṣaḥ: a Kiṃpuruṣa (a semi-divine being)

• abhavat: became

• ilā: Ilā

• kiṃpuruṣatve: in the state/condition of being a Kiṃpuruṣa

• ca: and

• sudyumnaḥ: Sudyumna

• iti: thus

• ca: also

• ucyate: is called/said

Speaker

Suta Goswami

Characters & Entities

• Ikṣvāku
• Ilā
• Sudyumna

FAQs

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

It links royal Vedic ritual power (Aśvamedha) with dramatic transformations of identity, reinforcing a Linga Purana theme: ritual and dharma must ultimately be oriented to Pati (Śiva) for stability beyond changing nāma-rūpa.

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

Indirectly, it contrasts mutable embodied states (Ilā/Sudyumna as shifting forms) with the Shaiva Siddhānta view of Shiva-tattva as the unchanging Pati—beyond transformations produced by karma and sacrificial merit.

What ritualistic or Yogic practice is highlighted here?

The Aśvamedha (horse-sacrifice) is highlighted as a Vedic royal rite; the verse does not teach Pāśupata Yoga directly, but it frames how ritual action can alter worldly status while liberation requires turning toward Śiva as Pati.