Shloka 4

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

Devanagari script

हैहयश् च हयश्चैव राजा वेणुहयश् च यः हैहयस्य तु दायादो धर्म इत्यभिविश्रुतः

Transliteration

haihayaś ca hayaścaiva rājā veṇuhayaś ca yaḥ haihayasya tu dāyādo dharma ityabhiviśrutaḥ

Translation

ハイハヤ、ハヤ、そしてヴェヌハヤ王がいた。ハイハヤの後継は「ダルマ」と名づけられ、法（ダルマ）を護り立てる者として名高かった。

Word by Word

• हैहयः (haihayaḥ): Haihaya (a king)

• च (ca): and

• हयः (hayaḥ): Haya (a king)

• च एव (ca eva): and also

• राजा (rājā): king

• वेणुहयः (veṇuhayaḥ): Veṇuhaya (a king)

• च (ca): and

• यः (yaḥ): who

• हैहयस्य (haihayasya): of Haihaya

• तु (tu): indeed

• दायादः (dāyādaḥ): heir, successor

• धर्मः (dharmaḥ): Dharma (name

• इति (iti): thus

• अभिविश्रुतः (abhiviśrutaḥ): well-known, widely famed

Speaker

Suta Goswami

Characters & Entities

• Haihaya
• Haya
• Veṇuhaya
• Dharma

FAQs

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

By tracing righteous royal succession, the verse frames kingship as dharma-based stewardship—an outer expression of honoring Pati (Shiva) through protecting the social order in which Linga-puja and Vedic rites can flourish.

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

Shiva-tattva is implied as the supreme ground of order: “Dharma” as both a name and principle reflects the cosmic law sustained by Pati, under which Pashus (souls/subjects) are guided away from pasha (bondage) through righteous governance.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata yogic limb is stated; the takeaway is Rajadharma as supportive sadhana—creating conditions for Shiva worship, vows, and disciplined living that aid liberation.