Shloka 82

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

Devanagari script

कथं शुक्रस्य नप्तारं देवयान्याः सुतं प्रभो ज्येष्ठं यदुमतिक्रम्य कनीयान्राज्यमर्हति

Transliteration

kathaṃ śukrasya naptāraṃ devayānyāḥ sutaṃ prabho jyeṣṭhaṃ yadumatikramya kanīyānrājyamarhati

Translation

ข้าแต่พระผู้เป็นเจ้า ไฉนผู้น้องจึงควรแก่ราชสมบัติ ทั้งที่ข้ามยทุผู้เป็นพี่ใหญ่ ผู้เป็นหลานของศุกระและโอรสของเทวยานี?

Word by Word

• कथम्: how

• शुक्रस्य: of Śukra (the preceptor of the Asuras)

• नप्तारम्: grandson

• देवयान्याः: of Devayānī

• सुतम्: son

• प्रभो: O Lord

• ज्येष्ठम्: the eldest

• यदुम्: Yadu

• अतिक्रम्य: bypassing/overstepping

• कनीयान्: the younger

• राज्यम्: kingship/kingdom

• अर्हति: deserves/is entitled to

Speaker

Suta Goswami (narrating the royal line account; voiced as a question within the dialogue)

Characters & Entities

• Shukra
• Devayani
• Yadu

FAQs

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

Though not a direct puja-vidhi verse, it frames kingship as dharma-governed order; in Shaiva thought, worldly authority is legitimate only when aligned to Pati (Shiva) through righteousness, which supports Linga worship as the axis of sacred rule.

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

Implicitly, Shiva-tattva is the supreme regulative principle (Pati) behind cosmic and social order: even succession disputes are measured against dharma, reflecting Shiva’s role as the inner governor of law and right conduct.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed here; the takeaway is dharma-samyama (ethical restraint) as a prerequisite for higher Shaiva sadhana—without right conduct, Pashupata discipline and Linga-upasana do not bear full fruit.