Shloka 46

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

Devanagari script

धृष्टश् च धृष्टकेतुश् च यमबालश् च वीर्यवान् रणधृष्टश् च ते पुत्रास् त्रयः परमधार्मिकाः

Transliteration

dhṛṣṭaś ca dhṛṣṭaketuś ca yamabālaś ca vīryavān raṇadhṛṣṭaś ca te putrās trayaḥ paramadhārmikāḥ

Translation

ธฤษฏะ ธฤษฏเกตุ และยมบาลผู้ทรงพลัง อีกทั้งรณธฤษฏะ—เหล่านี้คือบุตรทั้งสามของเขา ผู้ตั้งมั่นในธรรมอย่างยิ่ง ดำเนินอยู่ในระเบียบที่พระปติ (พระศิวะ) ทรงค้ำจุน.

Word by Word

• धृष्टः: Dhṛṣṭa (a proper name)

• च: and

• धृष्टकेतुः: Dhṛṣṭaketu (a proper name)

• च: and

• यमबालः: Yama-bāla (a proper name)

• च: and

• वीर्यवान्: mighty/valiant

• रणधृष्टः: Raṇa-dhṛṣṭa (a proper name)

• च: and

• ते: his

• पुत्राः: sons

• त्रयः: three

• परमधार्मिकाः: supremely righteous/devoted to dharma

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By praising a lineage as “parama-dhārmika,” the verse supports the Purāṇic theme that stable dharma in society is sustained under Pati (Shiva), which is the ethical ground for Linga-pūjā and Shiva-anuśāsana (Shiva’s ordinance).

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

Shiva-tattva is implied as Pati—the sovereign regulator of cosmic and moral order—within which even genealogies and kingship unfold; the righteous offspring reflect alignment with that higher ordinance.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi or Pāśupata-yoga limb is stated; the takeaway is dharmic conduct as a prerequisite (adhikāra) that supports Shiva-bhakti and disciplined practice.