Shloka 6

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

Devanagari script

शुक्रेण मे समादिष्टा देवयान्याः कृते जरा प्रार्थितेन पुनस्तेन जरा संचारिणी कृता

Transliteration

śukreṇa me samādiṣṭā devayānyāḥ kṛte jarā prārthitena punastena jarā saṃcāriṇī kṛtā

Translation

Por instrução de Śukra, foi-me ordenado que, por causa de Devayānī, a velhice (jarā) fosse imposta sobre mim; e, quando ele foi novamente suplicado, essa mesma velhice tornou-se transferível, podendo passar de um corpo a outro.

Word by Word

• śukreṇa: by Śukra (Śukrācārya)

• me: to me / for me

• samādiṣṭā: commanded, enjoined

• devayānyāḥ: of Devayānī

• kṛte: for the sake of, on account of

• jarā: old age, decay

• prārthitena: by one who was petitioned / upon being requested

• punaḥ: again

• tena: by him (Śukra)

• jarā: old age

• saṃcāriṇī: moving, transferable, able to pass on

• kṛtā: was made, was rendered

Speaker

Yayati (within Suta’s narration to the sages at Naimiṣāraṇya)

Characters & Entities

• Shukra
• Devayani
• Yayati
• Jara (old age)

FAQs

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

It highlights jarā (decay) as a form of pāśa (bondage) that afflicts the pashu (individual soul); Linga worship directs the mind to Pati (Śiva), the one beyond time, decay, and compulsion.

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

By implication, it contrasts the conditioned state—where even old age can be “assigned” or “transferred”—with Śiva-tattva as kāla-atīta (beyond time) and pāśa-vimocaka (liberator from bonds) for the soul who takes refuge in Him.

What ritualistic or Yogic practice is highlighted here?

The takeaway is vairāgya-based discipline: recognizing jarā as inevitable bondage and turning to Pāśupata-oriented sādhanā—self-restraint, devotion, and contemplation on the timeless Linga—rather than bargaining with embodied conditions.