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

Так, в «Шри Линга Махапуране», в Пурва-бхаге, начинается шестьдесят седьмая глава. Яяти сказал: «Пусть все варны, во главе с брахманами, выслушают мои слова. Ни при каких обстоятельствах царство не будет отдано старшему — таково моё решение».

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.