Shloka 14

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

Devanagari script

रुचकस्य वृकः पुत्रस् तस्माद्बाहुश् च जज्ञिवान् सगरस्तस्य पुत्रो ऽभूद् राजा परमधार्मिकः

Transliteration

rucakasya vṛkaḥ putras tasmādbāhuś ca jajñivān sagarastasya putro 'bhūd rājā paramadhārmikaḥ

Translation

Rucaka mempunyai seorang putera bernama Vṛka; daripadanya lahir Bāhu. Dan Sagara, putera Bāhu, menjadi raja yang amat luhur kebenarannya, menegakkan dharma dengan bhakti kepada Sang Pati, Tuhan Yang Maha Esa.

Word by Word

• rucakasya: of Rucaka

• vṛkaḥ: Vṛka (proper name)

• putraḥ: son

• tasmāt: from him

• bāhuḥ: Bāhu (proper name)

• ca: and

• jajñivān: was born/was generated

• sagaraḥ: Sagara (proper name)

• tasya: of him/of that (Bāhu)

• putraḥ: son

• abhūt: became/was

• rājā: king

• parama-dhārmikaḥ: supremely righteous, devoted to dharma

Speaker

Suta Goswami

Characters & Entities

• Suta Goswami
• Rucaka
• Vṛka
• Bāhu
• Sagara

FAQs

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

It situates Linga Purana’s Shaiva teachings within a dharmic royal lineage, implying that righteous kingship supports Shiva-dharma and the social conditions for Linga-puja and temple culture.

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

Shiva-tattva is implied through the standard Purana frame: dharma is upheld under the sovereignty of Pati (Shiva), while kings (as pashu in worldly duty) prosper by aligning rule with cosmic order rather than egoic bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata-yoga technique is stated; the takeaway is dharmic conduct (rāja-dharma) as a supportive discipline that reduces pāśa and prepares the pashu for Shiva-bhakti.