Shloka 6

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

Devanagari script

इत्युक्तः स विचक्राम नगराद्वचनात् पितुः स तु सत्यव्रतो धीमाञ् छ्वपाकावसथान्तिके

Transliteration

ityuktaḥ sa vicakrāma nagarādvacanāt pituḥ sa tu satyavrato dhīmāñ chvapākāvasathāntike

Translation

เมื่อถูกกล่าวเช่นนั้น เขาจึงออกจากนครตามถ้อยคำของบิดา สัตยวรตะผู้มีปัญญาได้ไปยังบริเวณใกล้ที่พำนักของพวกศวปากะ

Word by Word

• iti: thus

• uktaḥ: having been spoken to/so addressed

• saḥ: he

• vicakrāma: set forth, departed

• nagarāt: from the city

• vacanāt: by the word/command

• pituḥ: of (his) father

• sa tu: and he indeed

• satya-vrataḥ: one vowed to truth, truth-observant

• dhīmān: intelligent, wise

• śvapāka-avasatha: the dwelling/settlement of an outcaste (cāṇḍāla)

• antike: near, in the vicinity

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Father
• Truth-vowed son (Satyavrata)

FAQs

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

It foregrounds inner purity—satya (truth) and obedience to dharma—as the real qualification for approaching Shiva (Pati), implying that devotion and integrity matter more than external social labels.

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

Indirectly, it points to Shiva-tattva as transcending worldly distinctions: the pashu’s bondage (pāśa) includes social fear and impurity-notions, which are overcome through truth and dharmic resolve that prepare one for the Lord’s grace.

What ritualistic or Yogic practice is highlighted here?

The implied Pashupata discipline is satya-vrata—truthfulness and steadfastness—as a core yama that loosens pāśa (bondage) and steadies the seeker for Shiva-upāsanā.