Shloka 3

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

Devanagari script

तस्य सत्यव्रतो नाम कुमारो ऽभून्महाबलः तेन भार्या विदर्भस्य हृता हत्वामितौजसम्

Transliteration

tasya satyavrato nāma kumāro 'bhūnmahābalaḥ tena bhāryā vidarbhasya hṛtā hatvāmitaujasam

Translation

由他生出一位大力王子，名曰萨提亚弗拉塔（Satyavrata）。他杀死了那位勇力无量之人，又掳走了毗达婆国王之妻；以此非法（adharma）之行，更加紧了缚索 pāśa，使兽性众生（pashu，具身之灵）远离主宰帕提（Pati）。

Word by Word

• tasya: of him

• satyavrataḥ: Satyavrata (proper name)

• nāma: by name

• kumāraḥ: prince/son

• abhūt: became/was born

• mahābalaḥ: very powerful

• tena: by him/through him

• bhāryā: wife

• vidarbhasya: of Vidarbha (king/country)

• hṛtā: taken away/abducted

• hatvā: having slain

• amitaujasam: one of immeasurable vigor/strength

Speaker

Suta Goswami

Characters & Entities

• Satyavrata
• Vidarbha

FAQs

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

It frames a moral contrast: adharma (violence and abduction) increases pāśa (bondage), implying that true eligibility for Linga-pūjā is strengthened by dharma, self-restraint, and devotion to Pati (Shiva).

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

Indirectly: Shiva as Pati is the liberating Lord, while adharma binds the pashu more tightly. The verse sets up the Shaiva Siddhanta lens where liberation requires turning from binding actions toward Shiva-centered dharma.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the practical takeaway is ethical discipline (yama-like restraint) as a prerequisite for Pashupata-oriented practice and fruitful Shiva-pūjā.