Shloka 23

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

Devanagari script

अथ प्रसूतिमिच्छन्वै कुशङ्कुः सुमहाबलः महाक्रतुभिर् ईजे ऽसौ विविधैराप्तदक्षिणैः

Transliteration

atha prasūtimicchanvai kuśaṅkuḥ sumahābalaḥ mahākratubhir īje 'sau vividhairāptadakṣiṇaiḥ

Translation

Kemudian, kerana menginginkan zuriat, Raja Kuśaṅku yang sangat perkasa melaksanakan korban-korban Veda yang agung, beraneka ragam, disempurnakan dengan dakṣiṇā (pemberian upacara) yang sewajarnya. Dengan tata-ritus yang benar itu, baginda mencari Pati—Tuhan Śiva—agar paśu (jiwa yang terikat) memperoleh buah keturunan dan tatanan.

Word by Word

• अथ: then

• प्रसूतिम्: progeny, offspring

• इच्छन्: desiring

• वै: indeed

• कुशङ्कुः: Kuśaṅku (a king)

• सुमहाबलः: very mighty

• महाक्रतुभिः: by great sacrifices (mahākratu)

• ईजे: worshipped, performed sacrifice

• असौ: he

• विविधैः: various, many kinds

• आप्तदक्षिणैः: with duly obtained/appropriately given dakṣiṇā (sacrificial fees/gifts).

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Kuśaṅku

FAQs

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

It shows a dharmic king approaching the divine through mahākratu (great yajñas) with proper dakṣiṇā—an outer form of worship that, in the Linga Purana’s Shaiva vision, ultimately points toward seeking Pati (Shiva) as the giver of fruits.

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

Shiva-tattva is implied as the supreme Pati who can bestow results beyond human power—here, progeny—while reminding that ritual action is a means and the true bestower is the Lord who governs karma and its fruits.

What ritualistic or Yogic practice is highlighted here?

Mahākratu-yajña performed with proper dakṣiṇā is highlighted; it reflects karma-kāṇḍa discipline that can be integrated with Shaiva devotion, though higher Shaiva paths (e.g., Pāśupata-yoga) aim beyond mere worldly fruits.