Shloka 55

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

Devanagari script

सूत उवाच ऐलः पुरूरवा नाम रुद्रभक्तः प्रतापवान् चक्रे त्वकण्टकं राज्यं देशे पुण्यतमे द्विजाः

Transliteration

sūta uvāca ailaḥ purūravā nāma rudrabhaktaḥ pratāpavān cakre tvakaṇṭakaṃ rājyaṃ deśe puṇyatame dvijāḥ

Translation

苏多（Sūta）曰：诸位二生圣者啊，艾拉（Aila）名普鲁罗婆娑（Purūravas），乃鲁陀罗（Rudra）之虔敬 भक्त（bhakta），威光炽盛。在那至圣之地，他建立“无荆棘之国”，使压迫与障碍尽皆消除。

Word by Word

• सूत उवाच: Sūta said

• ऐलः: Aila (son of Ilā lineage)

• पुरूरवा नाम: named Purūravas

• रुद्रभक्तः: devotee of Rudra (Śiva)

• प्रतापवान्: endowed with valor and radiance

• चक्रे: made/established

• त्वकण्टकम्: thornless (free from troubles, enemies, oppression)

• राज्यम्: kingdom

• देशे: in the region/land

• पुण्यतमे: most sacred/most meritorious

• द्विजाः: O twice-born (brāhmaṇa sages)

Speaker

Suta

Characters & Entities

• Suta
• Pururavas
• Rudra

FAQs

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

It frames righteous, “thornless” governance as an outward sign of Rudra-bhakti—devotion to Pati (Śiva) that removes obstacles (pāśa-like afflictions) from the realm and supports dharmic worship in a sacred land.

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

By highlighting Rudra as the object of steadfast devotion whose grace results in fearlessness and removal of suffering, it reflects Shiva-tattva as Pati—the sovereign power who subdues impediments and stabilizes order for the welfare of pashus (souls).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes Rudra-bhakti as the core practice; implied is regular Śiva-pūjā and a Pāśupata-aligned discipline where devotion and dharma together reduce inner and outer “thorns” (kleśas and adversities).