Shloka 78

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

Devanagari script

तस्माद्वंशात्परिभ्रष्टो वसोश्चेदिपतेः पुनः दत्तः शक्रेण तुष्टेन लेभे तस्माद् बृहद्रथः

Transliteration

tasmādvaṃśātparibhraṣṭo vasoścedipateḥ punaḥ dattaḥ śakreṇa tuṣṭena lebhe tasmād bṛhadrathaḥ

Translation

ആ വംശത്തിൽ നിന്ന് വഴുതിപ്പോയ ചേദിരാജാവായ വസു വീണ്ടും പുനഃസ്ഥാപിതനായി—തൃപ്തനായ ശക്രൻ (ഇന്ദ്രൻ) അവനെ വീണ്ടും ദത്തനായി നൽകി; അവനിൽ നിന്നാണ് ബൃഹദ്രഥൻ ഉദ്ഭവിച്ചത്।

Word by Word

• tasmāt: from that

• vaṃśāt: lineage/dynasty

• paribhraṣṭaḥ: fallen away/displaced

• vasoḥ: of Vasu

• cedi-pateḥ: lord of Cedi

• punaḥ: again

• dattaḥ: given/bestowed/restored

• śakreṇa: by Śakra (Indra)

• tuṣṭena: being pleased/satisfied

• lebhe: obtained/received

• tasmāt: from him/thereafter

• bṛhadrathaḥ: (the king) Bṛhadratha

Speaker

Suta Goswami

Characters & Entities

• Indra (Shakra)
• Vasu (Cedi king)
• Brihadratha

FAQs

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

Though not a direct linga-puja injunction, it supports the Purana’s theme that dharmic order is upheld by higher authority; in Shaiva framing, such restoration ultimately operates under Pati (Śiva) as the supreme governor of karma, even when mediated through devas like Indra.

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

Implicitly, it reflects Shiva-tattva as Pati overseeing the moral-cosmic law: when a lineage deviates (pāśa-bound disorder), restoration occurs through divine sanction—pointing to the higher sovereignty that Shaiva Siddhanta attributes to Śiva beyond all subordinate deities.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated; the takeaway is dharmic eligibility—right conduct and divine favor as prerequisites for stability in worldly rule, which later supports disciplined worship and vrata-based Shaiva practice.