Shloka 46

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

Devanagari script

धृष्टश् च धृष्टकेतुश् च यमबालश् च वीर्यवान् रणधृष्टश् च ते पुत्रास् त्रयः परमधार्मिकाः

Transliteration

dhṛṣṭaś ca dhṛṣṭaketuś ca yamabālaś ca vīryavān raṇadhṛṣṭaś ca te putrās trayaḥ paramadhārmikāḥ

Translation

Và có Dhṛṣṭa, Dhṛṣṭaketu, Yama-bāla dũng mãnh; lại có Raṇadhṛṣṭa nữa. Đó là ba người con của ông, những bậc tối thượng phụng trì dharma, vận hành trong trật tự đã được Pati (Chúa Śiva) nâng đỡ.

Word by Word

• धृष्टः: Dhṛṣṭa (a proper name)

• च: and

• धृष्टकेतुः: Dhṛṣṭaketu (a proper name)

• च: and

• यमबालः: Yama-bāla (a proper name)

• च: and

• वीर्यवान्: mighty/valiant

• रणधृष्टः: Raṇa-dhṛṣṭa (a proper name)

• च: and

• ते: his

• पुत्राः: sons

• त्रयः: three

• परमधार्मिकाः: supremely righteous/devoted to dharma

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

By praising a lineage as “parama-dhārmika,” the verse supports the Purāṇic theme that stable dharma in society is sustained under Pati (Shiva), which is the ethical ground for Linga-pūjā and Shiva-anuśāsana (Shiva’s ordinance).

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

Shiva-tattva is implied as Pati—the sovereign regulator of cosmic and moral order—within which even genealogies and kingship unfold; the righteous offspring reflect alignment with that higher ordinance.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi or Pāśupata-yoga limb is stated; the takeaway is dharmic conduct as a prerequisite (adhikāra) that supports Shiva-bhakti and disciplined practice.