Shloka 4

ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च

Devanagari script

यदुनाहमवज्ञातस् तथा तुर्वसुनापि च द्रुह्येन चानुना चैव मय्यवज्ञा कृता भृशम्

Transliteration

yadunāhamavajñātas tathā turvasunāpi ca druhyena cānunā caiva mayyavajñā kṛtā bhṛśam

Translation

Por Yadu fui tratado con desprecio; del mismo modo por Turvasu, y también por Druhyu y Anu. Una gran falta de respeto se mostró hacia mí una y otra vez.

Word by Word

• yadunā: by Yadu

• aham: I

• avajñātaḥ: disregarded, insulted

• tathā: likewise

• turvasunā api: also by Turvasu

• ca: and

• druhyena: by Druhyu

• ca: and

• anunā: by Anu

• ca eva: and indeed

• mayi: toward me

• avajñā: contempt, disrespect

• kṛtā: was done

• bhṛśam: greatly, intensely

Speaker

Suta Goswami (narrating an internal royal speech within the genealogical account)

Characters & Entities

• Yadu
• Turvasu
• Druhyu
• Anu

FAQs

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

It highlights avajñā (disrespect) as a dharmic fault that strengthens pāśa (bondage) in the pashu; Linga worship is grounded in humility and reverence toward Pati (Shiva) and rightful authority.

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

Indirectly, it contrasts human ego and contempt with the Shaiva ideal: Shiva-tattva is approached through vinaya (humility) and purification of the antaḥkaraṇa, removing māna and avajñā that obstruct grace (anugraha).

What ritualistic or Yogic practice is highlighted here?

A key Pashupata Yoga takeaway is the restraint and dissolution of māna (pride) and avajñā (contempt)—inner tapas that supports effective japa, puja, and surrender to Pati.