Shloka 10
ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च
वरदानेन शुक्रस्य न शक्यं कर्तुमन्यथा ययाति दिस्त्रिबुतेस् थे किन्ग्दोम् सूत उवाच एवं जानपदैस्तुष्टैर् इत्युक्तो नाहुषस्तदा
varadānena śukrasya na śakyaṃ kartumanyathā Yayāti distributes the kingdom sūta uvāca evaṃ jānapadaistuṣṭair ityukto nāhuṣastadā
Because of the boon granted by Śukra, it could not be done otherwise. Thus Yayāti apportioned the kingdom. Sūta said: When the people of the realm were satisfied and spoke thus, then Nahūṣa responded at that time. In the Śaiva vision, even royal power is bound by ordained boons and karmic bonds (pāśa), while true sovereignty belongs to Pati alone.
Suta (Sūta Gosvāmin) narrating to the sages of Naimiṣāraṇya
FAQs
It frames worldly authority as constrained by vara (boon) and karma—reminding the devotee that only Pati (Śiva) is truly independent; Linga worship turns the mind from contingent power to the Absolute.
By contrast: humans, even kings, cannot act ‘otherwise’ due to pāśa (bondage), while Śiva-tattva as Pati is svatantra (fully free) and the ultimate ground beyond karmic compulsion.
No explicit ritual is stated; the implied takeaway is vairāgya and dharma-aligned action—supporting a Shaiva discipline where the pashu recognizes bondage and seeks liberation through devotion and inner restraint.