Shloka 79

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

Devanagari script

ततो हत्वा जरासंधं भीमस्तं रथमुत्तमम् प्रददौ वासुदेवाय प्रीत्या कौरवनन्दनः

Transliteration

tato hatvā jarāsaṃdhaṃ bhīmastaṃ rathamuttamam pradadau vāsudevāya prītyā kauravanandanaḥ

Translation

Then, having slain Jarāsandha, Bhīma—the delight of the Kuru line—joyfully presented that excellent chariot to Vāsudeva. In the Śaiva understanding, such righteous giving (dāna) after the conquest of adharma becomes a purifying act: it loosens pāśa (bondage) for the paśu (the bound soul) and aligns one’s action with the will of Pati (the Lord).

Word by Word

• tataḥ: then

• hatvā: having slain

• jarāsaṃdham: Jarāsandha (the king named Jarāsandha)

• bhīmaḥ: Bhīma

• tam: that

• ratham: chariot

• uttamam: excellent, supreme

• pradadau: gave, bestowed

• vāsudevāya: to Vāsudeva (Kṛṣṇa)

• prītyā: with joy, out of affection

• kauravanandanaḥ: the delight/son of the Kuru lineage

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Bhima
• Jarasandha
• Vasudeva (Krishna)

FAQs

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

It highlights the dharmic principle that offerings made with purity and gratitude after removing adharma become a form of inner and outer yajña—supporting the devotee’s purification that underlies authentic Linga-pūjā.

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

Implicitly, it points to Shiva-tattva as Pati—the Lord who frees the paśu from pāśa—since righteous action and selfless giving are presented as means that reduce bondage and orient the soul toward liberation.

What ritualistic or Yogic practice is highlighted here?

Dāna (sacred gifting) as a karmic and yogic discipline—an ethical limb that supports Pāśupata-oriented purification by converting conquest and power into renunciation and devotion.