Shloka 35

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

Devanagari script

प्रशान्तः स वनस्थो ऽपि ब्राह्मणैरेव बोधितः जगाम धनुरादाय देशमन्यं ध्वजी रथी

Transliteration

praśāntaḥ sa vanastho 'pi brāhmaṇaireva bodhitaḥ jagāma dhanurādāya deśamanyaṃ dhvajī rathī

Translation

Walau ia telah tenteram sebagai penghuni hutan, para brāhmaṇa menasihatinya; ia pun mengangkat busur, sang kusir berpanji berangkat ke negeri lain.

Word by Word

• प्रशान्तः: pacified, composed

• स: he

• वनस्थः: one dwelling in the forest, forest-ascetic

• अपि: even though

• ब्राह्मणैः एव: by the brahmins alone/indeed

• बोधितः: instructed, awakened to right understanding

• जगाम: went, departed

• धनुः: bow

• आदाय: having taken up

• देशम्: to a country/region

• अन्यं: another

• ध्वजी: having a banner/standard, standard-bearing

• रथी: charioteer, warrior in a chariot

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahmins

FAQs

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

It highlights that true Shaiva life is not mere withdrawal: under dharmic guidance (brahminical instruction), one may resume rightful action without losing inner peace—supporting Linga worship as a discipline that purifies action rather than rejecting it.

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

Implicitly, it reflects Shiva as Pati—the Lord who enables composure (praśānti) while allowing dharmic engagement; the ideal is action performed without intensifying pāśa (bondage), aligned to higher order.

What ritualistic or Yogic practice is highlighted here?

A practical Pashupata-oriented takeaway: maintain inner tranquility (śama) while performing svadharma; guidance from the learned functions like guru-upadeśa, directing the pashu away from bondage-producing action toward dharma-sustaining action.