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

その頂にはシヴァを安置し、中ほどにはまさしくダートリ（創造者）を、そして右側には規定の作法に従い四面のブラフマーを安置すべきである。

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.