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.
Suta Goswami (narrating to the sages of Naimiṣāraṇya)
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.