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Linga Purana — Purva Bhaga, Shloka 23

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

अथ प्रसूतिमिच्छन्वै कुशङ्कुः सुमहाबलः महाक्रतुभिर् ईजे ऽसौ विविधैराप्तदक्षिणैः

atha prasūtimicchanvai kuśaṅkuḥ sumahābalaḥ mahākratubhir īje 'sau vividhairāptadakṣiṇaiḥ

Pagkaraan, sa pagnanais ng supling, ang makapangyarihang haring Kuśaṅku ay nagsagawa ng mga dakilang handog-Veda, sari-sari ang anyo, at tinapos nang wasto na may nararapat na dakṣiṇā (kaloob sa ritwal). Sa matuwid na pagsamba, hinanap niya si Pati—ang Panginoong Śiva—upang ang paśu (kaluluwang nakagapos) ay tumanggap ng bunga ng angkan at kaayusan.

अथthen
अथ:
प्रसूतिम्progeny, offspring
प्रसूतिम्:
इच्छन्desiring
इच्छन्:
वैindeed
वै:
कुशङ्कुःKuśaṅku (a king)
कुशङ्कुः:
सुमहाबलःvery mighty
सुमहाबलः:
महाक्रतुभिःby great sacrifices (mahākratu)
महाक्रतुभिः:
ईजेworshipped, performed sacrifice
ईजे:
असौhe
असौ:
विविधैःvarious, many kinds
विविधैः:
आप्तदक्षिणैःwith duly obtained/appropriately given dakṣiṇā (sacrificial fees/gifts).
आप्तदक्षिणैः:

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

K
Kuśaṅku

FAQs

It shows a dharmic king approaching the divine through mahākratu (great yajñas) with proper dakṣiṇā—an outer form of worship that, in the Linga Purana’s Shaiva vision, ultimately points toward seeking Pati (Shiva) as the giver of fruits.

Shiva-tattva is implied as the supreme Pati who can bestow results beyond human power—here, progeny—while reminding that ritual action is a means and the true bestower is the Lord who governs karma and its fruits.

Mahākratu-yajña performed with proper dakṣiṇā is highlighted; it reflects karma-kāṇḍa discipline that can be integrated with Shaiva devotion, though higher Shaiva paths (e.g., Pāśupata-yoga) aim beyond mere worldly fruits.