Shloka 22

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

इक्ष्वाकोरश्वमेधेन इला किंपुरुषो ऽभवत् इला किंपुरुषत्वे च सुद्युम्न इति चोच्यते

Transliteration

ikṣvākoraśvamedhena ilā kiṃpuruṣo 'bhavat ilā kiṃpuruṣatve ca sudyumna iti cocyate

Translation

اِکشواکو کے اشومیدھ یَجْیَ سے اِلا کِمْپُرُش بن گئی۔ اور جب اِلا کِمْپُرُش کی حالت میں تھی تو اسی کو سُدیُمن بھی کہا جاتا ہے۔

Word by Word

• ikṣvākoraśvamedhena: by Ikṣvāku’s Aśvamedha (horse-sacrifice)

• ilā: Ilā

• kiṃpuruṣaḥ: a Kiṃpuruṣa (a semi-divine being)

• abhavat: became

• ilā: Ilā

• kiṃpuruṣatve: in the state/condition of being a Kiṃpuruṣa

• ca: and

• sudyumnaḥ: Sudyumna

• iti: thus

• ca: also

• ucyate: is called/said

Speaker

Suta Goswami

Characters & Entities

• Ikṣvāku
• Ilā
• Sudyumna

FAQs

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

It links royal Vedic ritual power (Aśvamedha) with dramatic transformations of identity, reinforcing a Linga Purana theme: ritual and dharma must ultimately be oriented to Pati (Śiva) for stability beyond changing nāma-rūpa.

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

Indirectly, it contrasts mutable embodied states (Ilā/Sudyumna as shifting forms) with the Shaiva Siddhānta view of Shiva-tattva as the unchanging Pati—beyond transformations produced by karma and sacrificial merit.

What ritualistic or Yogic practice is highlighted here?

The Aśvamedha (horse-sacrifice) is highlighted as a Vedic royal rite; the verse does not teach Pāśupata Yoga directly, but it frames how ritual action can alter worldly status while liberation requires turning toward Śiva as Pati.