Shloka 39

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

Devanagari script

पुत्रौ विदर्भराजस्य शूरौ रणविशारदौ रोमपादस्तृतीयश् च बभ्रुस्तस्यात्मजः स्मृतः

Transliteration

putrau vidarbharājasya śūrau raṇaviśāradau romapādastṛtīyaś ca babhrustasyātmajaḥ smṛtaḥ

Translation

Raja Vidarbha mempunyai dua orang putera—wira perkasa, mahir dalam seni peperangan. Yang ketiga ialah Romapāda; dan Babhrū dikenang sebagai anaknya.

Word by Word

• पुत्रौ: two sons

• विदर्भ-राजस्य: of the king of Vidarbha

• शूरौ: two brave ones/valiant heroes

• रण-विशारदौ: expert in warfare/battle-skilled

• रोमपादः: Romapāda (a king’s name)

• तृतीयः: the third

• च: and

• बभ्रुः: Babhrū (proper name)

• तस्य: of him/of that (Romapāda)

• आत्मजः: son

• स्मृतः: is remembered/recorded in tradition

Speaker

Suta Goswami

Characters & Entities

• Romapada
• Vidarbha-raja
• Babhrū

FAQs

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

This verse preserves the Purāṇic lineage framework through which Shaiva dharma and temple–Linga traditions are transmitted via righteous kings; it anchors later acts of devotion, donations, and Linga installations to recognized dynasties.

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

Shiva-tattva is not described directly here; the verse functions as narrative scaffolding. In Shaiva Siddhānta terms, it situates pashus (souls) within dharmic society so they may turn toward Pati (Shiva) through right rule and devotion.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata Yoga practice is stated; the takeaway is the dharmic continuity of rulership that typically enables Shiva-puja, dāna, and protection of Shaiva observances in the broader Linga Purana narrative.