Shloka 9

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

Devanagari script

सर्वमर्हति कल्याणं कनीयान् अपि स प्रभुः अर्हः पूरुरिदं राज्यं यः सुतो वाक्यकृत्तव

Transliteration

sarvamarhati kalyāṇaṃ kanīyān api sa prabhuḥ arhaḥ pūruridaṃ rājyaṃ yaḥ suto vākyakṛttava

Translation

അവൻ കനിഷ്ഠനായാലും ആ പ്രഭുസ്വരൂപനായ പുത്രൻ സർവ്വമംഗളങ്ങൾക്കും അർഹൻ. ഈ രാജ്യം ന്യായമായി പൂരുവിനേത്—നിന്റെ വാക്ക് നടപ്പാക്കുന്ന (ആജ്ഞാപാലകൻ) നിന്റെ പുത്രൻ അവൻ തന്നേ।

Word by Word

• sarvam: everything

• arhati: deserves/is worthy of

• kalyāṇam: auspicious good, welfare

• kanīyān api: even though younger

• saḥ: he

• prabhuḥ: capable lord, masterful one

• arhaḥ: worthy, fit

• pūruḥ: Puru (proper name)

• idam: this

• rājyam: kingdom, sovereignty

• yaḥ: who

• sutaḥ: son

• vākya-kṛt: one who carries out a word/command

• tava: your

Speaker

Suta Goswami (narrating the royal-dharma episode to the sages of Naimisharanya)

Characters & Entities

• Puru

FAQs

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

It foregrounds dharma—obedience, humility, and truthfulness—as the inner qualification that purifies the pashu (individual soul) for Shiva’s grace, which is the heart of Linga-oriented devotion even when the verse itself is about kingship.

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

Indirectly: by praising worthiness rooted in dharma, it reflects the Shaiva view that Pati (Shiva) favors inner fitness over mere status—grace aligns with sattvic conduct that loosens pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the practical takeaway is ethical discipline (yama-like restraint and obedience), treated in Shaiva traditions as a necessary foundation for Pashupata-oriented practice and effective Linga-puja.