Shloka 12

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

Devanagari script

हरितो रोहितस्याथ धुन्धुर्हारित उच्यते विजयश् च सुतेजाश् च धुन्धुपुत्रौ बभूवतुः

Transliteration

harito rohitasyātha dhundhurhārita ucyate vijayaś ca sutejāś ca dhundhuputrau babhūvatuḥ

Translation

ต่อมา หริตะได้บังเกิดแก่โรหิตะ; และธุนธุยังเป็นที่กล่าวขานในนาม “หารถิตะ” ด้วย. ธุนธุมีโอรสสององค์ คือ วิชัย และสุเตชัส.

Word by Word

• हरितः (haritaḥ): Harita (a person/name)

• रोहितस्य (rohitasyā): of Rohita

• अथ (atha): then/thereupon

• धुन्धुः (dhundhuḥ): Dhundhu (a person/name)

• हारितः (hāritaḥ): Hārita (patronymic/epithet, ‘descendant of Harita’)

• उच्यते (ucyate): is said/called

• विजयः (vijayaḥ): Vijaya

• च (ca): and

• सुतेजाः (sutejāḥ): Sutejas (‘of good splendor’), a person/name

• च (ca): and

• धुन्धुपुत्रौ (dhundhuputrau): the two sons of Dhundhu

• बभूवतुः (babhūvatuḥ): became/were born (dual).

Speaker

Suta Goswami

Characters & Entities

• Rohita
• Harita
• Dhundhu
• Vijaya
• Sutejas

FAQs

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

This verse functions as a vamsha (genealogical) link in the Purana’s sacred history, grounding later Shaiva teachings and Linga-installation narratives in a remembered lineage of rulers and sages who uphold dharma.

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

Indirectly: by preserving lineage-memory within the Purana, it supports the Shaiva view that Pati (Shiva) guides cosmic order while pashus (souls) move through embodied lines under karma (pāśa), eventually turning toward Shiva through dharma and worship.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata-yoga practice is stated in this verse; it primarily enumerates names within a lineage that later contextualizes Shaiva rites and dharmic conduct.