Shloka 56

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

तस्य मूर्ध्नि शिवं कुर्यान् मध्यतो धातुनैव तु दक्षिणे च यथान्यायं ब्रह्माणं च चतुर्मुखम्

Transliteration

tasya mūrdhni śivaṃ kuryān madhyato dhātunaiva tu dakṣiṇe ca yathānyāyaṃ brahmāṇaṃ ca caturmukham

Translation

على قمّته ينبغي أن يُوضَع شِڤا؛ وفي الوسط حقًّا «دھاتْرِ» (الخالق)؛ وعلى الجانب الأيمن، وفق القاعدة المقرّرة، يُوضَع براهما ذو الوجوه الأربعة.

Word by Word

• tasya: of that (liṅga/structure)

• mūrdhni: on the head/top

• śivam: Śiva

• kuryāt: one should place/establish

• madhyataḥ: in the middle

• dhātunā: by/with Dhātṛ (the sustainer-creator aspect, i.e., Brahmā in the role of Dhātṛ)

• eva: indeed

• tu: and/indeed

• dakṣiṇe: on the right side

• ca: and

• yathā-nyāyam: according to rule/proper procedure

• brahmāṇam: Brahmā

• ca: and

• caturmukham: four-faced.

Speaker

Suta Goswami (narrating Linga-pratiṣṭhā-vidhi to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Brahma
• Dhatr

FAQs

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

It gives a specific nyāsa/placement rule used in liṅga-pratiṣṭhā: Śiva is affirmed as the summit (Pati), while creation-principles like Dhātṛ/Brahmā are positioned in subordinate locations, aligning ritual space with metaphysical hierarchy.

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

By instructing that Śiva be placed on the ‘head’ (mūrdhan) of the sacred form, the verse implies Śiva-tattva as the supreme governing principle—Pati—above the functions of sṛṣṭi (creation) represented by Dhātṛ/Brahmā.

What ritualistic or Yogic practice is highlighted here?

A ritual practice is highlighted: devatā-nyāsa within liṅga-pratiṣṭhā (installation), where prescribed spatial placements sanctify the liṅga and the worshipper’s intention; it supports Pāśupata-aligned discipline by ordering the cosmos in worship.