Shloka 30

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

Devanagari script

मूलकस्यापि धर्मात्मा राजा शतरथः सुतः तस्माच्छतरथाज्जज्ञे राजा त्विलविलो बली

Transliteration

mūlakasyāpi dharmātmā rājā śatarathaḥ sutaḥ tasmācchatarathājjajñe rājā tvilavilo balī

Translation

由牟罗迦(Mūlaka)生出持法的国王舍多罗他(Śataratha)；又由舍多罗他生出强盛有力的国王伊罗毗罗(Ilavila)。

Word by Word

• mūlakasya: of Mūlaka

• api: also/indeed

• dharmātmā: righteous, devoted to dharma

• rājā: king

• śatarathaḥ: Śataratha (name of a king)

• sutaḥ: son

• tasmāt: from him/thereafter

• śatarathāt: from Śataratha

• jajñe: was born

• rājā: king

• tu: indeed/then

• ilavilaḥ: Ilavila (name of a king)

• balī: powerful, mighty

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mūlaka
• Śataratha
• Ilavila

FAQs

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

It situates Linga Purana’s Shaiva teaching within a dharmic royal lineage, implying that righteous rulership supports Shiva-oriented ritual order and the protection of sacred observances.

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

Indirectly: by praising dharmic kingship, the verse reflects Shaiva Siddhanta’s view that Pati (Shiva) is served through dharma—order, protection of yajña and vrata—helping Pashus (souls) reduce Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata yoga technique is stated; the takeaway is dharma as supportive discipline—ethical restraint and right governance—as a foundation for Shiva-bhakti and worship.