Shloka 7

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

Devanagari script

शुक्रेण च वरो दत्तः काव्येनोशनसा स्वयम् पुत्रो यस्त्वनुवर्तेत स ते राज्यधरस्त्विति

Transliteration

śukreṇa ca varo dattaḥ kāvyenośanasā svayam putro yastvanuvarteta sa te rājyadharastviti

Translation

ထို့နောက် သုက္ရ—ကာဝျယ ဥရှနသ ကိုယ်တိုင်က ကောင်းချီးပေး၍ ဆို၏—“သင်၏ ဓမ္မနှင့် အမိန့်ကို သစ္စာရှိစွာ လိုက်နာသော သားသည် သင်၏ နိုင်ငံတော်ကို ထိန်းသိမ်းသူ ဖြစ်လိမ့်မည်” ဟူ၍။

Word by Word

• शुक्रेण: by Śukra

• च: and

• वरः: a boon

• दत्तः: given/granted

• काव्येन: by Kāvya (Śukra, son of Kavi)

• उशनसा: by Uśanas

• स्वयम्: himself

• पुत्रः: the son

• यः: who

• त्व्-अनुवर्तेत: would follow/obey (you)

• सः: he

• ते: your

• राज्य-धरः: bearer/sustainer of the kingdom

• इति: thus (so it was said).

Speaker

Suta Goswami (narrating an internal account involving Shukra/Ushanas)

Characters & Entities

• Shukra (Ushanas)

FAQs

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

It frames kingship as dharma-based stewardship: the ruler must uphold order so that subjects (pashu) can live dharmically and pursue Shiva-oriented worship without obstruction—an indirect support of Linga-puja through righteous governance.

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

Shiva-tattva is implied through the Shaiva ethic that all authority is ultimately derivative: a kingdom is sustained when aligned with dharma, which in Shaiva Siddhanta culminates in devotion to Pati (Shiva), the supreme upholder beyond worldly rulers.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed; the takeaway is ethical discipline (dharma-anusarana) as a foundational limb supporting Shaiva sadhana, including Pashupata-oriented self-restraint and obedience to guru and scriptural injunctions.