Shloka 11

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

Devanagari script

अभिषिच्य ततो राज्यं पूरुं स सुतम् आत्मनः दिशि दक्षिणपूर्वस्यां तुर्वसुं पुत्रमादिशत्

Transliteration

abhiṣicya tato rājyaṃ pūruṃ sa sutam ātmanaḥ diśi dakṣiṇapūrvasyāṃ turvasuṃ putramādiśat

Translation

Kemudian baginda menobatkan Puru, puteranya sendiri, ke atas takhta. Lalu baginda menugaskan puteranya Turvasu memerintah di penjuru tenggara.

Word by Word

• अभिषिच्य: having consecrated/anointed

• ततः: then

• राज्यं: kingdom/sovereignty

• पूरुम्: Puru (proper name)

• सः: he

• सुतम्: son

• आत्मनः: of himself/his own

• दिशि: in the direction/quarter

• दक्षिणपूर्वस्याम्: in the south-east

• तुर्वसुम्: Turvasu (proper name)

• पुत्रम्: son

• आदिशत्: appointed/commanded/assigned

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Puru
• Turvasu

FAQs

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

Though the verse is genealogical, it preserves the Shaiva-Puranic ideal that worldly authority (rājya) is stabilized through consecration (abhiṣeka), a ritual logic shared with Linga-abhiṣeka where sovereignty is ultimately grounded in Pati (Shiva).

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

Indirectly: by portraying ordered governance and rightful appointment, it reflects Shiva as Pati—the supreme regulator whose cosmic order (niyati) underlies both kingship and the disciplined path that frees the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

The key ritual is abhiṣeka (consecratory anointing), paralleling Shiva-linga abhiṣeka; no explicit Pāśupata Yoga practice is stated in this verse.