Shloka 31

यदुवंश-प्रवचनम्: हैहय-क्रोष्टु-वंशविस्तारः (कृतवीर्यार्जुनादि, ज्यामघ-विदर्भ-शात्वत-पर्यन्तम्)

Devanagari script

धन्विनो निशितैर् बाणैर् अवाप श्रियमुत्तमाम् अश्वमेधे तु धर्मात्मा ऋत्विग्भ्यः पृथिवीं ददौ

Transliteration

dhanvino niśitair bāṇair avāpa śriyamuttamām aśvamedhe tu dharmātmā ṛtvigbhyaḥ pṛthivīṃ dadau

Translation

นักธนูผู้ทรงธรรมได้บรรลุศรีอันสูงสุดด้วยศรอันคม; และในพิธีอัศวเมธะยัญ ได้ถวายแผ่นดินแก่ฤตวิชผู้ประกอบพิธี

Word by Word

• धन्विनः: of the archer/one skilled with the bow

• निशितैः: with sharpened, keen

• बाणैः: arrows

• अवाप: obtained/attained

• श्रियम्: prosperity, glory, fortune

• उत्तमाम्: highest, excellent

• अश्वमेधे: in the Aśvamedha (horse-sacrifice)

• तु: indeed/and

• धर्मात्मा: righteous-souled, devoted to dharma

• ऋत्विग्भ्यः: to the ṛtvij priests (sacrificial officiants)

• पृथिवीम्: the earth/land/kingdom

• ददौ: gave, bestowed.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

Though it describes a royal Aśvamedha and great charity, its Shaiva import is the inner offering: relinquishing ownership (pasha) and dedicating merit to Pati (Shiva). Such renunciation supports Linga-centered devotion by purifying the doer and making worship fruitful.

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

Shiva-tattva is implied as the supreme recipient and sanctifier of dharma: prosperity and sacrificial merit become spiritually meaningful when aligned to the Lord as Pati, who alone can free the pashu from bondage beyond mere worldly success.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Vedic yajña (Aśvamedha) and dāna to ṛtviks; in Shaiva framing, this supports the discipline of detachment and surrender—an outer rite that can mature into inner pashupata-oriented renunciation when offered to Shiva.