Shloka 34

यदुवंश-प्रवचनम्: हैहय-क्रोष्टु-वंशविस्तारः (कृतवीर्यार्जुनादि, ज्यामघ-विदर्भ-शात्वत-पर्यन्तम्)

Devanagari script

रुक्मेषुरभवद्राजा पृथुरुक्मस्तदाश्रयात् तैस्तु प्रव्राजितो राजा ज्यामघो ऽवसदाश्रमे

Transliteration

rukmeṣurabhavadrājā pṛthurukmastadāśrayāt taistu pravrājito rājā jyāmagho 'vasadāśrame

Translation

在鲁克梅舒族中兴起了国王普利图鲁克玛（Pṛthurukma），在他们的庇护下得以安立。然而国王迦耶摩迦（Jyāmagha）被他们放逐，遂居于林苑道院之中——由王权之势转向正法之依止；在此，人以克制与清净戒行亲近帕提（Pati，湿婆）。

Word by Word

• rukmeṣu: among the Rukmeṣus (a people/lineage)

• abhavat: arose/became

• rājā: king

• pṛthurukmaḥ: Pṛthurukma (proper name)

• tad-āśrayāt: by reliance on them/under their shelter

• taiḥ tu: but by them

• pravrājitaḥ: exiled/banished

• rājā: the king

• jyāmaghaḥ: Jyāmagha (proper name)

• avasat: dwelt/stayed

• āśrame: in a hermitage/āśrama

Speaker

Suta Goswami

Characters & Entities

• Pṛthurukma
• Jyāmagha
• Rukmeṣus

FAQs

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

It frames a movement from political sovereignty to āśrama-life, implying that true refuge is dharma-oriented discipline—an inner preparation for approaching Śiva as Pati through worship, restraint, and sacred observance.

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

Though Śiva is not named directly, the verse signals Shiva-tattva indirectly: when worldly supports collapse (exile), the pashu seeks a higher shelter in the āśrama, aligning with the Shaiva view that Pati alone is the ultimate āśraya beyond changing fortunes.

What ritualistic or Yogic practice is highlighted here?

The explicit practice is āśrama-dwelling—life under vows, restraint, and dharma—serving as the ground for Shaiva sādhana such as vrata, japa, and disciplined worship that culminate in Pashupata-aligned inner detachment.