Shloka 1

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

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे षट्षष्टितमो ऽध्यायः ययाति रेलोअदेद् ययातिरुवाच ब्राह्मणप्रमुखा वर्णाः सर्वे शृण्वन्तु मे वचः ज्येष्ठं प्रति यथा राज्यं न देयं मे कथञ्चन

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge ṣaṭṣaṣṭitamo 'dhyāyaḥ Yayāti reloaded yayātiruvāca brāhmaṇapramukhā varṇāḥ sarve śṛṇvantu me vacaḥ jyeṣṭhaṃ prati yathā rājyaṃ na deyaṃ me kathañcana

Translation

Demikianlah dalam Śrī Liṅga Mahāpurāṇa, bagian awal, dimulailah bab ke-67. Yayāti berkata: “Wahai semua varṇa yang dipimpin para Brāhmaṇa, dengarkan ucapanku; dalam keadaan apa pun aku tidak akan menganugerahkan kerajaan kepada yang sulung.”

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the venerable Liṅga Mahāpurāṇa

• pūrva-bhāge: in the first section (Pūrva-bhāga)

• ṣaṭ-ṣaṣṭitamaḥ adhyāyaḥ: the sixty-seventh chapter

• yayātiḥ uvāca: Yayāti said

• brāhmaṇa-pramukhāḥ varṇāḥ: the social orders led by the Brāhmaṇas

• sarve: all

• śṛṇvantu: may (they) hear

• me: my

• vacaḥ: words

• jyeṣṭham prati: with regard to the eldest (son)

• yathā: as/so that

• rājyam: the kingdom

• na deyam: is not to be given

• me: by me

• kathañcana: in any way/under any circumstance.

Speaker

Yayāti (within Sūta’s narration)

Characters & Entities

• Yayāti

FAQs

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

Though not a direct liṅga-pūjā instruction, it frames rājadhrama as a dharmic discipline: a ruler’s choices should reduce pāśa (bondage) and align the pashu (individual) with the higher order presided over by Pati (Śiva).

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

Śiva-tattva is implied as the supreme regulating principle behind dharma and social order: even royal authority is not absolute but accountable to a higher, stabilizing law that ultimately belongs to Pati, the Lord who governs karma and its fruits.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is described; the takeaway is ethical discipline (niyama) in governance—self-restraint and adherence to dharma—which Shaiva traditions treat as supportive to inner purification that prepares one for Śiva-upāsanā and Pāśupata-oriented liberation.