Shloka 7

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

Devanagari script

पित्रा त्यक्तो ऽवसद्वीरः पिता चास्य वनं ययौ सर्वलोकेषु विख्यातस् त्रिशङ्कुरिति वीर्यवान्

Transliteration

pitrā tyakto 'vasadvīraḥ pitā cāsya vanaṃ yayau sarvalokeṣu vikhyātas triśaṅkuriti vīryavān

Translation

被父亲弃绝后，那勇武的王子在耻辱中苟存；其父亦遁入林野。然而那位大力者终以“特里尚库”（Triśaṅku）之名闻达诸界——其命运昭示：为世间王权所系者，若被pāśa（系缚）所缠而不与主宰Pati、内在护持法的湿婆（Śiva）相应，便必动摇不安。

Word by Word

• पित्रा: by the father

• त्यक्तः: abandoned/cast off

• अवसत्: lived/dwelt

• वीरः: the hero/valiant one

• पिता: the father

• च: and

• अस्य: of him/his

• वनम्: to the forest

• ययौ: went/departed

• सर्वलोकेषु: in all the worlds

• विख्यातः: well-known/renowned

• त्रिशङ्कुः: Triśaṅku (proper name)

• इति: thus/as

• वीर्यवान्: powerful/possessed of valor

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Trishanku
• His father (unnamed king)

FAQs

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

Though not a direct linga-pūjā instruction, it sets a dharmic frame: when a pashu (individual soul) loses grounding in righteous order, worldly status collapses—implying that stability comes from devotion and surrender to Pati (Śiva), the true support behind all rites including linga worship.

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

Śiva-tattva is implied as Pati—the transcendent regulator of dharma beyond social honor and disgrace. Triśaṅku’s fame amid downfall highlights that worldly conditions are mutable under pāśa, while the highest refuge is alignment with Śiva’s order.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is stated; the takeaway aligns with Pāśupata discipline: restraint, humility, and dharma-based conduct to loosen pāśa (bondage), preparing the aspirant for effective Śiva-upāsanā and inner steadiness.