Shloka 76

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

Devanagari script

याजयामास चेन्द्रेतिस् तं नृपं जनमेजयम् अश्वमेधेन राजानं पावनार्थं द्विजोत्तमाः

Transliteration

yājayāmāsa cendretis taṃ nṛpaṃ janamejayam aśvamedhena rājānaṃ pāvanārthaṃ dvijottamāḥ

Translation

随后，因德勒提与诸位最上等的再生者（婆罗门圣贤）一同，促使阇那梅阇耶王为求净化而举行阿湿婆梅陀（Aśvamedha）大祭。凭此祭仪，国王得以依法洁净，并在主宰者帕提（湿婆）无形的统御下安立于正法。

Word by Word

• याजयामास: caused to perform a sacrifice / officiated

• च: and

• इन्द्रेतिः: Indreti (a named officiant/priest connected with Indra)

• तं: that

• नृपं: king

• जनमेजयम्: Janamejaya

• अश्वमेधेन: by the Aśvamedha (horse-sacrifice)

• राजानं: the king

• पावनार्थं: for the purpose of purification

• द्विजोत्तमाः: the best of the twice-born (brahmin sages).

Speaker

Suta Goswami

Characters & Entities

• Janamejaya
• Indra
• Dvijottamas (Brahmin sages)

FAQs

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

It frames Vedic sacrifice as a purificatory support to dharma; in a Shaiva reading, such purification becomes meaningful when oriented toward Pati (Śiva), preparing the devotee-king for steadier Linga-bhakti and right conduct.

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

Śiva is not named directly, but the verse implies a higher spiritual governance beyond ritual mechanics: purification is ultimately fulfilled when actions are aligned with the supreme Lord (Pati), who alone loosens pāśa (bondage) for the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Aśvamedha (a major Vedic royal sacrifice) is highlighted as a rite of purification; yogically, it points to karma-śuddhi—cleansing of action and intention—supporting later disciplines like Pāśupata-oriented devotion and inner restraint.