Shloka 14

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

Devanagari script

वृषप्रभृतयश्चान्ये तत्सुताः पुण्यकर्मणः वृषो वंशकरस्तेषां तस्य पुत्रो ऽभवन्मधुः

Transliteration

vṛṣaprabhṛtayaścānye tatsutāḥ puṇyakarmaṇaḥ vṛṣo vaṃśakarasteṣāṃ tasya putro 'bhavanmadhuḥ

Translation

വൃഷനെ തുടക്കംകൊണ്ട് മറ്റു പുത്രന്മാരും ജനിച്ചു; അവർ പുണ്യകർമ്മങ്ങളിൽ നിരതരായിരുന്നു. അവരിൽ വൃഷൻ വംശപ്രവർത്തകനായി; അവന് മധു എന്ന പുത്രൻ ജനിച്ചു.

Word by Word

• वृषप्रभृतयः: beginning with Vṛṣa

• च: and

• अन्ये: other (sons)

• तत्सुताः: his sons

• पुण्यकर्मणः: doers of virtuous/meritorious acts

• वृषः: Vṛṣa

• वंशकरः: maker/founder of the lineage

• तेषाम्: of them/among them

• तस्य: of him (Vṛṣa)

• पुत्रः: son

• अभवत्: was born/became

• मधुः: Madhu (proper name)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vṛṣa
• Madhu

FAQs

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

This verse functions as genealogical scaffolding in the Purva-Bhaga: by tracing dharmic lineages (vaṃśa) sustained by puṇya, it situates later Shaiva rites—such as linga-sthāpana and vrata—within an ordered cosmic and social continuity upheld under Pati (Śiva).

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

Indirectly: by emphasizing puṇya-karman and a lineage-founder (vaṃśakara), it reflects the Shaiva Siddhānta view that worldly order (dharma and progeny) operates under the governance of Pati, while individual pashus accrue merit within the bounds of pāśa until grace and right practice mature.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga limb is stated; the takeaway is the primacy of puṇya-karman (meritorious conduct) as the ethical foundation that supports eligibility (adhikāra) for later Shaiva worship and disciplines.