Shloka 8

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

Devanagari script

वसिष्ठकोपात्पुण्यात्मा राजा सत्यव्रतः पुरा विश्वामित्रो महातेजा वरं दत्त्वा त्रिशङ्कवे

Transliteration

vasiṣṭhakopātpuṇyātmā rājā satyavrataḥ purā viśvāmitro mahātejā varaṃ dattvā triśaṅkave

Translation

往昔因婆悉吒（Vasiṣṭha）之忿怒，具福德的国王萨提亚弗拉塔（Satyavrata，后世称特里尚库 Triśaṅku）得大光明的毗湿瓦密多罗（Viśvāmitra）赐予一项恩愿。

Word by Word

• वसिष्ठ-कोपात्: due to Vasiṣṭha’s anger

• पुण्यात्मा: virtuous-souled, righteous

• राजा: king

• सत्यव्रतः: Satyavrata (true in vow)

• पुरा: formerly, once

• विश्वामित्रः: Viśvāmitra

• महातेजाः: of great splendor/power

• वरम्: a boon

• दत्त्वा: having given

• त्रिशङ्कवे: to Triśaṅku

Speaker

Suta Goswami

Characters & Entities

• Vasistha
• Satyavrata (Trishanku)
• Vishvamitra

FAQs

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

It frames a dharmic crisis resolved through tapas and boon-granting power, a common Purāṇic setup that later points the reader toward Śiva as Pati—the ultimate refuge beyond human censure and karmic pasha.

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

Śiva-tattva is implied indirectly: even mighty rishis alter worldly outcomes, yet the Shaiva view holds that final liberation of the paśu from bondage requires the supreme Lord (Pati), not merely human or rishi intervention.

What ritualistic or Yogic practice is highlighted here?

The verse highlights tapas-tejas (ascetic power) as the operative force behind boon-bestowal—an inner discipline aligned with the spirit of Pāśupata Yoga, where mastery arises from austerity and focused will.