Shloka 35

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

Devanagari script

रामो दशरथाद्वीरो धर्मज्ञो लोकविश्रुतः भरतो लक्ष्मणश्चैव शत्रुघ्नश् च महाबलः

Transliteration

rāmo daśarathādvīro dharmajño lokaviśrutaḥ bharato lakṣmaṇaścaiva śatrughnaś ca mahābalaḥ

Translation

దశరథుని వీరపుత్రుడు రాముడు ధర్మజ్ఞుడు, లోకవిఖ్యాతుడు. అలాగే భరతుడు, లక్ష్మణుడు, మహాబలుడు శత్రుఘ్నుడూ ఉన్నారు.

Word by Word

• रामः: Rāma

• दशरथात्: from Daśaratha / son of Daśaratha

• वीरः: heroic

• धर्मज्ञः: knower of dharma

• लोकविश्रुतः: famous throughout the worlds

• भरतः: Bharata

• लक्ष्मणः: Lakṣmaṇa

• च एव: and indeed

• शत्रुघ्नः: Śatrughna

• च: and

• महाबलः: of great strength / mighty

Speaker

Suta Goswami

Characters & Entities

• Rama
• Dasharatha
• Bharata
• Lakshmana
• Shatrughna

FAQs

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

By recalling dharmajña, world-renowned exemplars like Rāma and his brothers, the text frames Shiva-bhakti and Linga-oriented worship within the broader discipline of dharma—purity of conduct that steadies the pashu (individual soul) for devotion to Pati (Śiva).

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

Shiva-tattva is implied rather than directly named: the verse points to dharma and fame as reflections of alignment with the cosmic order upheld by Pati. In Shaiva Siddhanta terms, such dharmic steadiness reduces pasha (bondage) and makes the pashu fit for Shiva’s grace.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is ethical-yogic groundwork—dharmajñatā (right discernment and conduct) as a supportive limb for Pashupata-oriented discipline and steady devotion that culminates in Shiva’s anugraha (grace).