Shloka 6

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

Devanagari script

शुक्रेण मे समादिष्टा देवयान्याः कृते जरा प्रार्थितेन पुनस्तेन जरा संचारिणी कृता

Transliteration

śukreṇa me samādiṣṭā devayānyāḥ kṛte jarā prārthitena punastena jarā saṃcāriṇī kṛtā

Translation

依舒克罗之命，为了德瓦雅妮，衰老（jarā）被加诸于我；而当他再度受人恳求时，那同一衰老被制成为可转移之物，能由一身迁入另一身。

Word by Word

• śukreṇa: by Śukra (Śukrācārya)

• me: to me / for me

• samādiṣṭā: commanded, enjoined

• devayānyāḥ: of Devayānī

• kṛte: for the sake of, on account of

• jarā: old age, decay

• prārthitena: by one who was petitioned / upon being requested

• punaḥ: again

• tena: by him (Śukra)

• jarā: old age

• saṃcāriṇī: moving, transferable, able to pass on

• kṛtā: was made, was rendered

Speaker

Yayati (within Suta’s narration to the sages at Naimiṣāraṇya)

Characters & Entities

• Shukra
• Devayani
• Yayati
• Jara (old age)

FAQs

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

It highlights jarā (decay) as a form of pāśa (bondage) that afflicts the pashu (individual soul); Linga worship directs the mind to Pati (Śiva), the one beyond time, decay, and compulsion.

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

By implication, it contrasts the conditioned state—where even old age can be “assigned” or “transferred”—with Śiva-tattva as kāla-atīta (beyond time) and pāśa-vimocaka (liberator from bonds) for the soul who takes refuge in Him.

What ritualistic or Yogic practice is highlighted here?

The takeaway is vairāgya-based discipline: recognizing jarā as inevitable bondage and turning to Pāśupata-oriented sādhanā—self-restraint, devotion, and contemplation on the timeless Linga—rather than bargaining with embodied conditions.