Shloka 60

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

Devanagari script

नहुषः प्रथमस्तेषां धर्मज्ञो लोकविश्रुतः नहुषस्य तु दायादाः षडिन्द्रोपमतेजसः

Transliteration

nahuṣaḥ prathamasteṣāṃ dharmajño lokaviśrutaḥ nahuṣasya tu dāyādāḥ ṣaḍindropamatejasaḥ

Translation

其中那胡沙（Nahuṣa）为最上首，通达达摩，名闻诸世。那胡沙之嗣有六位，光辉可比因陀罗，堪能扶持正法之治，作为在主宰（Pati，湿婆）之下维系宇宙秩序的支柱。

Word by Word

• नहुषः (nahuṣaḥ): Nahuṣa

• प्रथमः (prathamaḥ): the first/foremost

• तेषाम् (teṣām): among them/of them

• धर्मज्ञः (dharmajñaḥ): knower of dharma

• लोकविश्रुतः (lokaviśrutaḥ): world-renowned

• नहुषस्य (nahuṣasya): of Nahuṣa

• तु (tu): indeed

• दायादाः (dāyādāḥ): heirs/descendants

• षट् (ṣaṭ): six

• इन्द्रोपम (indropama): comparable to Indra

• तेजसः (tejasaḥ): in splendor/energy

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Nahuṣa
• Indra

FAQs

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

By praising Nahuṣa as dharmajña and his heirs as Indra-like, the text links worldly sovereignty to dharmic order, implying that stable kingship should protect Śiva’s dharma and the conditions for yajña, vrata, and Liṅga-pūjā to flourish.

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

Indirectly, it reflects Śiva as Pati—the ultimate Lord whose cosmic governance is mirrored in righteous rule; when rulers embody dharma, they align the social realm with the higher order sustained by Śiva-tattva.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the takeaway is adherence to dharma (niyama) as the foundation supporting Śaiva observances, including Liṅga-pūjā and the disciplined path that culminates in Pāśupata-oriented liberation.