Shloka 36

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

Devanagari script

तेषां श्रेष्ठो महातेजा रामः परमवीर्यवान् रावणं समरे हत्वा यज्ञैरिष्ट्वा च धर्मवित्

Transliteration

teṣāṃ śreṣṭho mahātejā rāmaḥ paramavīryavān rāvaṇaṃ samare hatvā yajñairiṣṭvā ca dharmavit

Translation

Trong số họ, bậc tối thắng là Rāma, rực sáng đại quang và có dũng lực vô song. Ngài diệt Rāvaṇa nơi chiến địa, rồi cử hành các tế lễ theo Veda; là bậc tri dharma, Ngài gìn giữ trật tự chính pháp—nêu rõ rằng pashu (linh hồn mang thân) có thể thanh lọc pāśa (trói buộc) bằng hành trì kỷ luật, dâng mọi hành động lên Đấng Tối Thượng (Pati), tức Śiva.

Word by Word

• तेषाम्: among them

• श्रेष्ठः: the best, foremost

• महातेजाः: of great splendor/energy

• रामः: Rama

• परमवीर्यवान्: of supreme prowess

• रावणम्: Ravana

• समरे: in battle

• हत्वा: having slain

• यज्ञैः: by sacrifices, through yajñas

• इष्ट्वा: having worshiped, having performed (sacrificial worship)

• च: and

• धर्मवित्: knower of dharma

Speaker

Suta Goswami

Characters & Entities

• Rama
• Ravana
• Shiva

FAQs

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

It presents Rāma as a dharmic exemplar who, after restoring order, performs yajña as worship—modeling how ritual action can be offered in a Śaiva spirit to the Pati (Śiva) for purification and inner steadiness supportive of liṅga-bhakti.

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

By implying that righteous victory and yajña gain their highest meaning when aligned to the Supreme Pati, it points to Śiva-tattva as the transcendent lordship that receives and sanctifies action, loosening pāśa (bondage) upon the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Vedic yajña (sacrificial worship) is highlighted; in a Śaiva reading it becomes karma-yoga as Shiva-arpana—disciplined action and ritual purity that support the pashu’s movement toward liberation.