Shloka 13

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

जेता क्षत्रस्य सर्वत्र विजयस्तेन स स्मृतः रुचकस्तस्य तनयो राजा परमधार्मिकः

Transliteration

jetā kṣatrasya sarvatra vijayastena sa smṛtaḥ rucakastasya tanayo rājā paramadhārmikaḥ

Translation

അവൻ എല്ലായിടത്തും ക്ഷത്രിയവർഗത്തെ ജയിച്ചവൻ; അതുകൊണ്ട് ‘വിജയൻ’ എന്നു സ്മരിക്കപ്പെട്ടു. അവന്റെ പുത്രൻ രുചകൻ—പരമധാർമ്മികനായ രാജാവ്.

Word by Word

• jetā: conqueror

• kṣatrasya: of the Kṣatriya order/royal power

• sarvatra: everywhere

• vijayaḥ: victory / the one named Vijaya

• tena: therefore/by that

• saḥ: he

• smṛtaḥ: remembered/called

• rucakaḥ: Rucaka (proper name)

• tasya: his

• tanayaḥ: son

• rājā: king

• parama-dhārmikaḥ: most righteous, devoted to dharma

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vijaya
• Rucaka

FAQs

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

By praising a king as “parama-dhārmika,” the verse frames righteous rule as supportive of Shiva-dharma—creating the social order in which Linga-pūjā, temples, and Vedic-Shiva rites can be protected and sustained.

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

Indirectly: it reflects the Shaiva Siddhanta ethic that dharma aligned with Pati (Shiva) brings “vijaya” (victory) in the world—suggesting that true sovereignty is grounded in devotion and right order under the Lord.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata yogic technique is stated; the takeaway is Rajadharma—rule disciplined by dharma, which in Shaiva framing becomes a support for Shiva-upāsanā and the reduction of pāśa (bondage) through right living.