Shloka 3

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

Devanagari script

तस्य सत्यव्रतो नाम कुमारो ऽभून्महाबलः तेन भार्या विदर्भस्य हृता हत्वामितौजसम्

Transliteration

tasya satyavrato nāma kumāro 'bhūnmahābalaḥ tena bhāryā vidarbhasya hṛtā hatvāmitaujasam

Translation

De él nació un príncipe de gran fuerza llamado Satyavrata. Tras dar muerte al hombre de poder inconmensurable, raptó a la esposa del rey de Vidarbha; y con ese adharma apretó aún más el pāśa, el lazo que ata al paśu (el alma encarnada) lejos del Señor, el Pati.

Word by Word

• tasya: of him

• satyavrataḥ: Satyavrata (proper name)

• nāma: by name

• kumāraḥ: prince/son

• abhūt: became/was born

• mahābalaḥ: very powerful

• tena: by him/through him

• bhāryā: wife

• vidarbhasya: of Vidarbha (king/country)

• hṛtā: taken away/abducted

• hatvā: having slain

• amitaujasam: one of immeasurable vigor/strength

Speaker

Suta Goswami

Characters & Entities

• Satyavrata
• Vidarbha

FAQs

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

It frames a moral contrast: adharma (violence and abduction) increases pāśa (bondage), implying that true eligibility for Linga-pūjā is strengthened by dharma, self-restraint, and devotion to Pati (Shiva).

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

Indirectly: Shiva as Pati is the liberating Lord, while adharma binds the pashu more tightly. The verse sets up the Shaiva Siddhanta lens where liberation requires turning from binding actions toward Shiva-centered dharma.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the practical takeaway is ethical discipline (yama-like restraint) as a prerequisite for Pashupata-oriented practice and fruitful Shiva-pūjā.