Shloka 34

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

Devanagari script

रुक्मेषुरभवद्राजा पृथुरुक्मस्तदाश्रयात् तैस्तु प्रव्राजितो राजा ज्यामघो ऽवसदाश्रमे

Transliteration

rukmeṣurabhavadrājā pṛthurukmastadāśrayāt taistu pravrājito rājā jyāmagho 'vasadāśrame

Translation

Entre los Rukmeṣus surgió el rey Pṛthurukma, establecido bajo su amparo. Pero el rey Jyāmagha, desterrado por ellos, fue a morar en una ermita—apartándose del poder real hacia el refugio del dharma, donde se llega a Pati (Śiva) mediante la contención y la observancia sagrada.

Word by Word

• rukmeṣu: among the Rukmeṣus (a people/lineage)

• abhavat: arose/became

• rājā: king

• pṛthurukmaḥ: Pṛthurukma (proper name)

• tad-āśrayāt: by reliance on them/under their shelter

• taiḥ tu: but by them

• pravrājitaḥ: exiled/banished

• rājā: the king

• jyāmaghaḥ: Jyāmagha (proper name)

• avasat: dwelt/stayed

• āśrame: in a hermitage/āśrama

Speaker

Suta Goswami

Characters & Entities

• Pṛthurukma
• Jyāmagha
• Rukmeṣus

FAQs

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

It frames a movement from political sovereignty to āśrama-life, implying that true refuge is dharma-oriented discipline—an inner preparation for approaching Śiva as Pati through worship, restraint, and sacred observance.

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

Though Śiva is not named directly, the verse signals Shiva-tattva indirectly: when worldly supports collapse (exile), the pashu seeks a higher shelter in the āśrama, aligning with the Shaiva view that Pati alone is the ultimate āśraya beyond changing fortunes.

What ritualistic or Yogic practice is highlighted here?

The explicit practice is āśrama-dwelling—life under vows, restraint, and dharma—serving as the ground for Shaiva sādhana such as vrata, japa, and disciplined worship that culminate in Pashupata-aligned inner detachment.