Shloka 24

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

बुधेनान्तरमासाद्य मैथुनाय प्रवर्तिता सोमपुत्राद्बुधाच्चापि ऐलो जज्ञे पुरूरवाः

Transliteration

budhenāntaramāsādya maithunāya pravartitā somaputrādbudhāccāpi ailo jajñe purūravāḥ

Translation

Nang lumapit siya kay Budha sa angkop na panahon, siya’y naudyukan tungo sa pagsasamang mag-asawa; at mula kay Budha—anak ni Soma—ay isinilang si Purūravas, anak ni Ilā (Aila). Sa agos ng Purāṇa, ang ganitong lahi ay nahahayag sa ilalim ng kataas-taasang paghahari ni Pati (Śiva), samantalang ang mga nilalang na nakagapos (paśu) ay patuloy na umiikot sa saṃsāra dahil sa mga tali (pāśa) ng pagnanasa at tadhana.

Word by Word

• बुधेन (budhena): by/with Budha

• अन्तरम् (antaram): an interval, a fitting occasion

• आसाद्य (āsādya): having approached/obtained

• मैथुनाय (maithunāya): for sexual union/conjugal act

• प्रवर्तिता (pravartitā): was impelled/was set in motion

• सोमपुत्रात् (somaputrāt): from the son of Soma

• बुधात् (budhāt): from Budha

• च (ca): and

• अपि (api): also

• ऐलः (ailaḥ): Aila, son of Ilā

• जज्ञे (jajñe): was born

• पुरूरवाः (purūravāḥ): Purūravas

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Budha
• Soma
• Ila
• Pururavas

FAQs

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

Though genealogical, it frames worldly kingship and birth as saṁsāric continuity (paśu under pāśa), implicitly pointing to Śiva as Pati—the ultimate refuge beyond lineage—whom Linga worship approaches for release and right order (dharma).

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

Śiva-tattva is not named directly, but the verse sits within creation-and-lineage narration where all progeny and destiny operate under the supreme governance of Pati; Śiva remains the transcendent ground while births arise through karma, kāma, and time.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga limb is stated; the takeaway is diagnostic: desire-driven union is a form of pāśa, and Pāśupata discipline aims to loosen such bonds through devotion, restraint, and Śiva-oriented realization.