Shloka 6

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

छाया स्वपुत्राभ्यधिकं स्नेहं चक्रे मनौ तदा पूर्वो मनुर्न चक्षाम यमस्तु क्रोधमूर्छितः

Transliteration

chāyā svaputrābhyadhikaṃ snehaṃ cakre manau tadā pūrvo manurna cakṣāma yamastu krodhamūrchitaḥ

Translation

Noon, ipinakita ni Chāyā kay Manu ang pag-ibig na higit pa kaysa sa pag-ibig niya sa sarili niyang mga anak. Hindi napansin ng naunang Manu ang katotohanan, samantalang si Yama, nilamon ng galit, ay nalito ang isip.

Word by Word

• छाया (chāyā): Chāyā (the shadow-form)

• स्वपुत्राभ्यधिकम् (svaputrābhyadhikam): greater than (toward) her own sons

• स्नेहम् (sneham): affection, fondness

• चक्रे (cakre): made, showed

• मनौ (manau): toward Manu

• तदा (tadā): then

• पूर्वः (pūrvaḥ): the former/earlier

• मनुः (manuḥ): Manu

• न (na): not

• चक्षाम (cakṣāma): perceived/recognized

• यमः (yamaḥ): Yama

• तु (tu): however

• क्रोधमूर्छितः (krodha-mūrcchitaḥ): fainted/confounded by anger

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Chhaya
• Manu
• Yama

FAQs

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

It highlights inner purity as essential for Shiva-bhakti: partiality and anger act as pasha (bondage) that clouds discernment, whereas Linga-puja aims at cleansing the pashu (soul) so it can turn toward Pati (Shiva) with steadiness.

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

Indirectly, it contrasts human delusion and wrath with the Shaiva ideal: Shiva-tattva is the clarifying Pati-principle that dissolves moha and krodha; when the pashu is ruled by these, it fails to see truth.

What ritualistic or Yogic practice is highlighted here?

A practical Pashupata-Yogic takeaway is krodha-nigraha (restraint of anger) and viveka (discernment), disciplines that support effective Shiva-puja and steady meditation on the Linga.