Shloka 9

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

राज्ये ऽभिषिच्य तं पित्र्ये याजयामास तं मुनिः मिषतां देवतानां च वसिष्ठस्य च कौशिकः

Transliteration

rājye 'bhiṣicya taṃ pitrye yājayāmāsa taṃ muniḥ miṣatāṃ devatānāṃ ca vasiṣṭhasya ca kauśikaḥ

Translation

కౌశికుడు (విశ్వామిత్రుడు) అతనికి రాజ్యాభిషేకం చేసి, పితృకర్మ/పితృయజ్ఞం కూడా చేయించాడు—దేవతలు చూస్తుండగా, వసిష్ఠుడు సాక్షిగా ఉండగా.

Word by Word

• rājye: in the kingdom/sovereignty

• abhiṣicya: having anointed, having consecrated

• tam: him

• pitrye: in the rite for the Pitṛs/ancestral ceremony

• yājayāmāsa: caused (him) to perform a sacrifice/ritual, officiated as priest

• tam: him

• muniḥ: the sage

• miṣatām: of those watching/looking on

• devatānām: of the gods

• ca: and

• vasiṣṭhasya: of Vasiṣṭha

• ca: and

• kauśikaḥ: Kauśika (Viśvāmitra)

Speaker

Suta Goswami

Characters & Entities

• Kaushika (Vishvamitra)
• Vasistha
• Devas
• Pitrs

FAQs

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

It situates royal consecration and ancestral rites within dharma upheld under Shiva’s lordship (Pati): even worldly sovereignty is to be aligned with sacred duty, which in Shaiva reading culminates in offering all acts as Shiva-arpana.

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

Though Shiva is not named in the verse, the narrative reflects Shiva-tattva indirectly: the Devas witnessing lawful rites indicates cosmic order (ṛta/dharma) functioning under the supreme Pati, who permits and sanctifies yajña and kingship when performed rightly.

What ritualistic or Yogic practice is highlighted here?

Ritualistically, it highlights rājābhiṣeka (royal anointing) and pitṛyajña (ancestral rite) conducted under a ṛṣi’s guidance; yogically, it implies karma purified by dharma—an outer discipline that can support the Pāśupata aim of loosening pāśa (bondage) through sanctified action.