Shloka 33

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

त्रयो ऽग्नयस्त्रयो लोका बुद्ध्या सत्येन वै जिताः दीर्घबाहुः सुतस्तस्य रघुस्तस्मादजायत

Transliteration

trayo 'gnayastrayo lokā buddhyā satyena vai jitāḥ dīrghabāhuḥ sutastasya raghustasmādajāyata

Translation

دانشمندانہ عقل اور اٹل سچائی سے تینوں مقدس آگیں اور تینوں لوک مسخر کیے گئے۔ اُس کا بیٹا دیرغ باہو ہوا، اور دیرغ باہو سے رَگھو پیدا ہوا۔

Word by Word

• trayaḥ: three

• agnayaḥ: sacred fires (Agni as ritual fires)

• trayaḥ lokāḥ: the three worlds (bhūr-bhuvaḥ-svaḥ)

• buddhyā: by intellect/discernment

• satyena: by truth/truthfulness

• vai: indeed

• jitāḥ: conquered/mastered

• dīrghabāhuḥ: Dīrghabāhu (proper name, 'long-armed')

• sutaḥ: son

• tasya: of him

• raghuḥ: Raghu (proper name)

• tasmāt: from him/thereafter

• ajāyata: was born.

Speaker

Suta Goswami

Characters & Entities

• Agni
• Dīrghabāhu
• Raghu
• Three Worlds (Trailokya)

FAQs

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

It elevates satya (truth) and buddhi (discernment) as inner disciplines that make Vedic worship effective—purifying the practitioner (pashu) and aligning action with Shiva (Pati), the true sanctifier of all rites.

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

Though Shiva is not named, the verse implies a Shaiva principle: mastery over worlds and ritual forces is not mere power but the fruit of dharmic alignment—truth and right knowing—by which the soul loosens pasha and becomes fit for Shiva’s grace.

What ritualistic or Yogic practice is highlighted here?

It points to disciplined satya and buddhi as a yogic-vrata underpinning Vedic agni-rites (the three fires), suggesting that inner purity and truthful conduct are essential supports for Shaiva sadhana and puja.