Shloka 44

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

रावणेन हतो यो ऽसौ त्रैलोक्यविजये द्विजाः बृहदश्वो ऽनरण्यस्य हर्यश्वस्तस्य चात्मजः

Transliteration

rāvaṇena hato yo 'sau trailokyavijaye dvijāḥ bṛhadaśvo 'naraṇyasya haryaśvastasya cātmajaḥ

Translation

ஓ இருபிறப்பினரே, மும்முலக வெற்றிக்காலத்தில் ராவணனால் கொல்லப்பட்டவன் அனரண்யனின் மகன் பிருஹதஸ்வன்; அந்த அரச மரபில் அவனுடைய மகன் ஹர்யஸ்வன்.

Word by Word

• रावणेन: by Rāvaṇa

• हतः: slain

• यः: who

• असौ: that (person)

• त्रैलोक्य-विजये: in the conquest of the three worlds

• द्विजाः: O brāhmaṇas / twice-born

• बृहदश्वः: Bṛhadaśva (proper name)

• अनरण्यस्य: of Anaraṇya

• हर्यश्वः: Haryaśva (proper name)

• तस्य: of him / in that lineage

• च: and

• आत्मजः: son

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Ravana
• Brihadasva
• Anaranya
• Haryashva

FAQs

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

It situates the Purāṇic account in a concrete royal genealogy, showing how worldly conquest (trailokya-vijaya) contrasts with the higher Shaiva aim—turning from kṣatra-power to devotion to Pati (Śiva) through dharma and remembrance.

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

Indirectly: by highlighting the fragility of embodied rulers before time and karma, it implies the Shaiva Siddhānta distinction—Pashu (finite soul) is bound by Pāśa (limitations like death and fate), while Pati (Śiva) alone is unconquered and the true refuge.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi is stated in this verse; the takeaway is contemplative—vairāgya (dispassion) toward conquest and lineage-pride, which supports Pāśupata-oriented discipline and steadiness in Śiva-pūjā.