Shloka 10

यदुवंश-प्रवचनम्: हैहय-क्रोष्टु-वंशविस्तारः (कृतवीर्यार्जुनादि, ज्यामघ-विदर्भ-शात्वत-पर्यन्तम्)

Devanagari script

तस्य रामस् तदा त्वासीन् मृत्युर्नारायणात्मकः तस्य पुत्रशतान्यासन् पञ्च तत्र महारथाः

Transliteration

tasya rāmas tadā tvāsīn mṛtyurnārāyaṇātmakaḥ tasya putraśatānyāsan pañca tatra mahārathāḥ

Translation

For him, at that time, Rāma became Death itself, bearing the power of Nārāyaṇa. From him were born hundreds of sons; among them, five were great chariot-warriors (mahārathas).

Word by Word

• तस्य: of him

• रामः: Rama

• तदा: then/at that time

• तु: indeed

• आसीत्: became/was

• मृत्युः: Death (personified)

• नारायणात्मकः: having the nature/form/power of Narayana

• तस्य: of him

• पुत्र-शतानि: hundreds of sons

• आसन्: were

• पञ्च: five

• तत्र: there/among them

• महा-रथाः: great warriors (masters of chariot warfare)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rama
• Mrityu (Death)
• Narayana

FAQs

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

It frames cosmic governance—life and death operating under divine authority—supporting the Shaiva view that worship of Pati (Shiva) transcends Pasha (bondage) such as fear of death.

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

By showing Death acting through a divine form (Narayana-śakti), the verse aligns with a Shaiva Siddhanta lens where Pati alone is the supreme regulator, and other divine powers function as instruments within the one cosmic order.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated, but the implied takeaway is vairagya and Pashupata-oriented discipline: contemplation on impermanence (mṛtyu-smṛti) to loosen Pasha and turn the Pashu toward Pati through Shiva-upasana.