Shloka 81

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

अभिषेक्तुकामं च नृपं पुरुं पुत्रं कनीयसम् ब्राह्मणप्रमुखा वर्णा इदं वचनमब्रुवन्

Transliteration

abhiṣektukāmaṃ ca nṛpaṃ puruṃ putraṃ kanīyasam brāhmaṇapramukhā varṇā idaṃ vacanamabruvan

Translation

若き子プルを王として灌頂しようと望んだとき、ブラーフマナを先頭とする諸ヴァルナは、次の言葉をもって諫めの助言を述べた。

Word by Word

• अभिषेक्तुकामम्: desiring to anoint/consecrate

• च: and

• नृपम्: the king (to-be)

• पुरुम्: Puru

• पुत्रम्: son

• कनीयसम्: the younger

• ब्राह्मण-प्रमुखाः: headed by the Brahmins

• वर्णाः: the social orders/varṇas

• इदम्: this

• वचनम्: statement/words

• अब्रुवन्: they spoke

Speaker

Suta Goswami (narrating the historical episode within the Purva-Bhaga)

Characters & Entities

• Puru
• Brahmanas
• Varnas

FAQs

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

It frames kingship as a dharmic institution established through consecration (abhisheka) guided by brāhmaṇas—an atmosphere in which Shiva-oriented rites (including Linga-puja) are protected and properly performed.

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

Indirectly: the varṇas uphold dharma so that the pashu (individual/king) can live in right order, weakening pasha (bondage) and aligning life with the sovereignty of Pati—Shiva as the ultimate Lord behind all legitimate authority.

What ritualistic or Yogic practice is highlighted here?

Ritualistically, it points to abhisheka (consecration) as a Vedic samskara validating rule; yogically, it implies disciplined rajadharma as a means to restrain bonds (pasha) and support Shaiva observances.