Shloka 12

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

Devanagari script

दक्षिणायामथो राजा यदुं ज्येष्ठं न्ययोजयत् प्रतीच्यामुत्तरस्यां तु द्रुह्युं चानुं च तावुभौ

Transliteration

dakṣiṇāyāmatho rājā yaduṃ jyeṣṭhaṃ nyayojayat pratīcyāmuttarasyāṃ tu druhyuṃ cānuṃ ca tāvubhau

Translation

ຕໍ່ມາ ກະສັດໄດ້ແຕ່ງຕັ້ງ ຢະດຸ ຜູ້ເປັນບຸດໃຫຍ່ ໃຫ້ຄອງທິດໃຕ້. ແລະໃນທິດຕາເວັນຕົກ ແລະ ທິດເໜືອ ພຣະອົງໄດ້ມອບໃຫ້ ດຣຸຫຍຸ ແລະ ອະນຸ—ທັງສອງ—ຕາມລຳດັບ. ດັ່ງນີ້ ລະບຽບກະສັດໄດ້ຈັດວາງການພິທັກທິດ ເປັນແບບຢ່າງຂອງການປົກຄອງໂລກ ພາຍໃຕ້ອຳນາດສູງສຸດຂອງ ປະຕິ—ພຣະສິວະ.

Word by Word

• दक्षिणायाम्: in the southern direction

• अथ: then

• राजा: the king

• यदुम्: Yadu

• ज्येष्ठम्: the eldest

• न्ययोजयत्: appointed/assigned

• प्रतीच्याम्: in the western direction

• उत्तरस्याम्: in the northern direction

• तु: and/indeed

• द्रुह्युम्: Druhyu

• च: and

• अनुम्: Anu

• च: and

• तौ: those two

• उभौ: both

Speaker

Suta Goswami

Characters & Entities

• Yadu
• Druhyu
• Anu

FAQs

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

Though not a direct puja-vidhi verse, it frames cosmic order (dik-vyavasthā) as part of dharma; in Shaiva thought, such order ultimately rests in Pati—Shiva—who empowers all worldly authorities.

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

Implicitly, it reflects Shiva-tattva as the unseen sovereign principle: kings and lineages can assign territories, but the stability of directions, law, and order is grounded in the supreme Lord (Pati) beyond pashu and pasha.

What ritualistic or Yogic practice is highlighted here?

No specific ritual or Pashupata-yoga practice is stated; the takeaway is dharmic alignment—placing worldly action in harmony with cosmic order, a prerequisite attitude for Shiva-puja and yogic discipline.