Shloka 8
ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च
भवन्तो ऽप्यनुजानन्तु पूरू राज्ये ऽभिषिच्यते प्रकृतय ऊचुः यः पुत्रो गुणसम्पन्नो मातापित्रोर्हितः सदा
bhavanto 'pyanujānantu pūrū rājye 'bhiṣicyate prakṛtaya ūcuḥ yaḥ putro guṇasampanno mātāpitrorhitaḥ sadā
“Hendaklah kalian semua juga menyetujui: Pūrū ditahbiskan menjadi raja.” Maka rakyat berkata: “Putra yang berkeutamaan dan senantiasa mengabdi pada kesejahteraan ibu-ayahnya, dialah yang layak.”
Prakṛtayaḥ (the subjects/people of the realm), within Sūta’s narration
FAQs
Though not a direct Linga-pūjā injunction, it supports the Shaiva-purāṇic dharmic frame: a ruler must uphold dharma so that yajña, dāna, and Shiva-worship in the realm can proceed without obstruction, protecting devotees (paśu) from social disorder (a form of pāśa).
Implicitly, it reflects Shiva-tattva as dharma-sustaining order: legitimacy is tied to guṇa (virtue) and hita (welfare). In Shaiva Siddhānta terms, when governance aligns with dharma, the paśu’s path toward Shiva (Pati) is supported rather than bound by oppressive pāśa.
The explicit practice is abhiṣeka (royal consecration), a dharmic rite. By analogy in Shaiva ritual language, abhiṣeka signifies sanctified authority and purity—principles also central to Shiva-abhiṣeka and disciplined conduct that supports Pāśupata-oriented life.