Shloka 5

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

Devanagari script

पितरं सो ऽब्रवीत् त्यक्तः क्व गच्छामीति वै द्विजाः पिता त्वेनमथोवाच श्वपाकैः सह वर्तय

Transliteration

pitaraṃ so 'bravīt tyaktaḥ kva gacchāmīti vai dvijāḥ pitā tvenamathovāca śvapākaiḥ saha vartaya

Translation

被弃置后，他对父亲说道：“噢，诸位二次生者，我当往何处去？”父亲便对他说：“你去与施瓦帕迦（śvapāka）同住——那等被逐于族外、以烹犬肉为业者。”

Word by Word

• पितरम्: to (his) father

• सः: he

• अब्रवीत्: said

• त्यक्तः: abandoned/rejected

• क्व: where

• गच्छामि: shall I go

• इति: thus

• वै: indeed

• द्विजाः: O twice-born (address to the Brahmins/sages)

• पिता: the father

• त्व: you

• एनम्: to him

• अथ: then

• उवाच: said

• श्वपाकैः: with śvapākas (outcastes/dog-cookers)

• सह: together/with

• वर्तय: live/associate (imperative)

Speaker

Suta Goswami (outer narration), quoting a father’s instruction within the story

Characters & Entities

• Brahmins (Dvijas)
• Father
• Śvapākas

FAQs

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

It frames a fall into suffering through rejection and low association as a form of pasha (bondage), indirectly emphasizing that Linga-worship and Shaiva discipline are meant to purify conduct and restore the pashu (soul) toward Pati (Shiva).

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

Shiva-tattva is implied by contrast: when the soul is cut off from dharma and right association, it sinks into bondage; Shiva as Pati is the liberating principle who can lift the pashu beyond such pasha through grace and right practice.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the practical takeaway is the Shaiva insistence on saṅga-śuddhi (purifying one’s association) as a prerequisite for effective puja and for Pashupata-oriented self-discipline that loosens karmic bondage.