Shloka 31

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

मानवेयो महाभागः स्त्रीपुंसोर्लक्षणान्वितः इक्ष्वाकोरभवद्वीरो विकुक्षिर्धर्मवित्तमः

Transliteration

mānaveyo mahābhāgaḥ strīpuṃsorlakṣaṇānvitaḥ ikṣvākorabhavadvīro vikukṣirdharmavittamaḥ

Translation

マヌの系譜より、大いなる幸運に恵まれた英雄ヴィククシが、イクシュヴァークより生まれた。彼は男相と女相のしるしを具え、ダルマを知る者のうち最も卓越していた。

Word by Word

• mānaveyaḥ: descended from Manu

• mahābhāgaḥ: greatly fortunate, illustrious

• strī-puṃsoḥ: of woman and man

• lakṣaṇa-anvitaḥ: endowed with distinguishing characteristics/marks

• ikṣvākoḥ: of Ikṣvāku

• abhavat: became/was born

• vīraḥ: hero, valiant one

• vikukṣiḥ: Vikukṣi (proper name)

• dharma-vittamaḥ: best knower of Dharma

Speaker

Suta Goswami

Characters & Entities

• Manu
• Ikshvaku
• Vikukshi

FAQs

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

It situates Linga Purana’s Shaiva teaching within Dharma-bearing royal lineages, implying that righteous kingship supports Shiva’s order (Pati’s governance) and the stability needed for Linga-puja and Vedic-Shiva rites.

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

Indirectly: by praising a “foremost knower of Dharma,” it reflects Shiva as Pati—the supreme upholder of Dharma—through whom social and cosmic order are maintained, even as souls (pashu) remain bound by pasha until liberated by right knowledge and worship.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated; the emphasis is on Dharma as the foundational discipline that prepares the pashu for higher Shaiva sadhana and Linga-centered worship.