Shloka 45

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

हर्यश्वात्तु दृषद्वत्यां जज्ञे वसुमना नृपः तस्य पुत्रो ऽभवद्राजा त्रिधन्वा भवभावितः

Transliteration

haryaśvāttu dṛṣadvatyāṃ jajñe vasumanā nṛpaḥ tasya putro 'bhavadrājā tridhanvā bhavabhāvitaḥ

Translation

హర్యశ్వుని నుండి దృషద్వతీ తీరంలో రాజు వసుమనుడు జన్మించాడు. అతని కుమారుడు రాజు త్రిధన్వా, భవుడు (శివుడు) పట్ల భక్తిభావంతో భావితుడై ఉన్నవాడు.

Word by Word

• हर्यश्वात्: from Haryaśva

• तु: indeed/then

• दृषद्वत्याम्: in/at the Dṛṣadvatī (river/region)

• जज्ञे: was born

• वसुमना: Vasumanas (proper name)

• नृपः: king

• तस्य: of him

• पुत्रः: son

• अभवत्: became

• राजा: ruler/king

• त्रिधन्वा: Tridhanva (proper name)

• भवभावितः: influenced/imbued by Bhava (Śiva), Śiva-oriented, Śiva-devoted

Speaker

Suta Goswami

Characters & Entities

• Haryashva
• Drishadvati
• Vasumanas
• Tridhanva
• Bhava (Shiva)

FAQs

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

It links royal legitimacy to devotion toward Bhava (Śiva), implying that rulership and prosperity are stabilized when aligned with Śiva as Pati, the supreme refuge honored through Linga-centric reverence.

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

By calling the king “bhavabhāvita,” the verse presents Śiva (Bhava) as the inner formative power—Pati—who can transform the paśu (individual soul) and orient it away from pāśa (bondage) toward dharma and liberation.

What ritualistic or Yogic practice is highlighted here?

No explicit rite is described; the takeaway is Śiva-anusandhāna (Śiva-oriented disposition)—the foundational attitude behind Pāśupata discipline and Linga-pūjā, where inner alignment with Bhava precedes outer ritual.