Shloka 51

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

यज्ञप्रवर्तनं चैव त्रेतायामभवत्क्रमात् पशुयज्ञं न सेवन्ते केचित्तत्रापि सुव्रताः

Transliteration

yajñapravartanaṃ caiva tretāyāmabhavatkramāt paśuyajñaṃ na sevante kecittatrāpi suvratāḥ

Translation

Y así, con el debido transcurso, en la era de Tretā surgió la institución de los ritos de yajña. Sin embargo, aun allí, algunos de voto excelente no recurrieron al sacrificio de animales, eligiendo la contención en la acción ritual.

Word by Word

• yajña: sacrificial rite

• pravartanaṃ: commencement/establishment

• ca eva: and indeed

• tretāyām: in the Tretā (Yuga)

• abhavat: came to be/arose

• kramāt: gradually/in sequence

• paśu-yajñam: animal-sacrifice (sacrifice involving beasts)

• na: not

• sevante: practice/undertake

• kecit: some

• tatra api: even there/in that context

• su-vratāḥ: those of good vows, disciplined observers

Speaker

Suta Goswami

FAQs

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

It frames ritual (yajña) as something that evolves by yuga, while affirming that disciplined devotees can choose non-violent observances—supporting a Shaiva emphasis on inner purity and restraint alongside outer rite.

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

By implying that dharma is not merely mechanical ritual but guided by vow, discernment, and restraint—qualities aligned with Shiva as Pati, the lord who uplifts the pashu (soul) from pasha (bondage) through right understanding and conduct.

What ritualistic or Yogic practice is highlighted here?

Ahiṃsā-oriented discipline within ritual life: some suvratāḥ avoid paśu-yajña, indicating a vow-based purification approach consistent with Shaiva sadhana where ethical restraint supports worship and liberation.