Shloka 5

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

Devanagari script

पुरुणा च कृतं वाक्यं मानितश् च विशेषतः कनीयान्मम दायादो जरा येन धृता मम

Transliteration

puruṇā ca kṛtaṃ vākyaṃ mānitaś ca viśeṣataḥ kanīyānmama dāyādo jarā yena dhṛtā mama

Translation

Lời của người anh cả được thi hành, và ông ấy lại được tôn kính đặc biệt. Còn người thừa tự của chính ta—dẫu trẻ hơn, nhưng là kẻ đã nâng đỡ tuổi già của ta—lại bị gạt sang một bên.

Word by Word

• purūṇā: by the elder/older one

• ca: and

• kṛtam: was done/was carried out

• vākyam: the statement/command

• mānitaḥ: was honoured/respected

• ca: and

• viśeṣataḥ: particularly/especially

• kanīyān: the younger

• mama: my

• dāyādaḥ: heir/claimant to inheritance

• jarā: old age/decline

• yena: by whom

• dhṛtā: was supported/sustained

• mama: of me/by me

Speaker

Suta Goswami (narrating an embedded episode; voice of the aggrieved party within the story)

Characters & Entities

• Jarā

FAQs

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

It frames a human conflict rooted in attachment and perceived injustice—classic pāśa (bondage). Linga worship, as taught in the Purāṇa, redirects the pashu (individual soul) from resentment toward surrender to Pati (Shiva), the impartial ground of dharma.

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

By contrast: worldly honour and inheritance are unstable and partial, whereas Shiva-tattva is the steady refuge beyond social preference. The verse highlights the need to seek the unconditioned Lord rather than rely on fluctuating human validation.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named in this line; the implied practice is Pāśupata-oriented inner discipline—letting go of possessiveness (mamatā) and taking refuge in Shiva through japa, worship of the Liṅga, and dharma-aligned conduct.