Shloka 41

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

एते ह्यङ्गिरसः पक्षे क्षत्रोपेता द्विजातयः पुरुकुत्सस्य दायादस् त्रसद्दस्युर् महायशाः

Transliteration

ete hyaṅgirasaḥ pakṣe kṣatropetā dvijātayaḥ purukutsasya dāyādas trasaddasyur mahāyaśāḥ

Translation

これらはまことにアンギラサ（Aṅgirasa）の系に連なる子孫—二度生まれ（dvija）にしてクシャトリヤの威力を備える者たちである。彼らはプルクツァの後嗣であり、大いなる名声をもつトラサद्दस्यु（Trasaddasyu）もまたその中に数えられる。

Word by Word

• ete: these

• hi: indeed

• aṅgirasaḥ: (of/connected with) the Aṅgirasas

• pakṣe: on the side/lineage faction

• kṣatra-upetāḥ: endowed with kṣatra (royal/warrior power)

• dvijātayaḥ: twice-born (initiated) persons

• purukutsasya: of Purukutsa

• dāyādāḥ: heirs/descendants

• trasaddasyuḥ: Trasaddasyu (a proper name)

• mahā-yaśāḥ: greatly renowned/glorious

Speaker

Suta

Characters & Entities

• Angiras
• Purukutsa
• Trasaddasyu

FAQs

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

The verse situates Shiva-oriented dharma within sacred lineage memory: rulers who are also dvija (initiated) are portrayed as fit supporters of Vedic-Shiva rites, sustaining the social conditions under which Linga-puja and temple/linga installations flourish.

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

Indirectly: by validating dharmic lineage and renown, it reflects Shaiva Siddhanta’s view that Pati (Shiva) upholds cosmic order through dharma—often via qualified leaders—so that pashus (souls) may pursue right conduct and ultimately liberation from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated; the emphasis is on varna-ashrama legitimacy (dvija status) and kshatra power supporting Vedic observance, a prerequisite framework for Shaiva rites in the Purana’s world.