Shloka 66

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

Devanagari script

विशिष्टा बलवन्तश् च रौक्मिणेयारिसूदनाः षोडशस्त्रीसहस्राणि शतमेकं तथाधिकम्

Transliteration

viśiṣṭā balavantaś ca raukmiṇeyārisūdanāḥ ṣoḍaśastrīsahasrāṇi śatamekaṃ tathādhikam

Translation

Sie waren ausgezeichnet und kraftvoll—Bezwinger der Feinde des Sohnes Rukmiṇīs. Und (er hatte) sechzehntausend Frauen, dazu noch hundert mehr.

Word by Word

• विशिष्टाः: distinguished, excellent

• बलवन्तः: powerful, mighty

• च: and

• रौक्मिणेय-अरि-सूदनाः: destroyers of the enemies of Rukmiṇī’s son (Kṛṣṇa)

• षोडश: sixteen

• स्त्री: women

• सहस्राणि: thousands

• शतम्: a hundred

• एकम्: one

• तथा: thus/also

• अधिकम्: additional, more

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, contextual)

Characters & Entities

• Rukmini
• Rukmineya (Krishna)

FAQs

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

Though not a direct linga-vidhi verse, it situates worldly sovereignty and heroic might within Purāṇic history—implying that all power and prosperity ultimately rest on Pati (Śiva), the supreme ground praised throughout the Linga Purana.

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

Indirectly: it contrasts exceptional worldly power and abundance with the Purāṇa’s larger teaching that Shiva-tattva is the transcendent Pati beyond all counts and possessions, the liberator of paśus from pāśa.

What ritualistic or Yogic practice is highlighted here?

No explicit puja or yogic instruction appears in this line; it functions as narrative detail. In the Purva-Bhaga frame, such accounts typically support later Shaiva teachings by showing the limits of worldly attainments compared to Pāśupata liberation.