Shloka 60

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

Devanagari script

नहुषः प्रथमस्तेषां धर्मज्ञो लोकविश्रुतः नहुषस्य तु दायादाः षडिन्द्रोपमतेजसः

Transliteration

nahuṣaḥ prathamasteṣāṃ dharmajño lokaviśrutaḥ nahuṣasya tu dāyādāḥ ṣaḍindropamatejasaḥ

Translation

Unter ihnen war Nahuṣa der Erste—kundig im Dharma und in den Welten berühmt. Die Erben Nahuṣas waren sechs, strahlend an Glanz Indra gleich, geeignet, die gerechte Herrschaft zu tragen als Stütze der kosmischen Ordnung unter dem Pati (Śiva).

Word by Word

• नहुषः (nahuṣaḥ): Nahuṣa

• प्रथमः (prathamaḥ): the first/foremost

• तेषाम् (teṣām): among them/of them

• धर्मज्ञः (dharmajñaḥ): knower of dharma

• लोकविश्रुतः (lokaviśrutaḥ): world-renowned

• नहुषस्य (nahuṣasya): of Nahuṣa

• तु (tu): indeed

• दायादाः (dāyādāḥ): heirs/descendants

• षट् (ṣaṭ): six

• इन्द्रोपम (indropama): comparable to Indra

• तेजसः (tejasaḥ): in splendor/energy

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Nahuṣa
• Indra

FAQs

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

By praising Nahuṣa as dharmajña and his heirs as Indra-like, the text links worldly sovereignty to dharmic order, implying that stable kingship should protect Śiva’s dharma and the conditions for yajña, vrata, and Liṅga-pūjā to flourish.

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

Indirectly, it reflects Śiva as Pati—the ultimate Lord whose cosmic governance is mirrored in righteous rule; when rulers embody dharma, they align the social realm with the higher order sustained by Śiva-tattva.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the takeaway is adherence to dharma (niyama) as the foundation supporting Śaiva observances, including Liṅga-pūjā and the disciplined path that culminates in Pāśupata-oriented liberation.