Shloka 8

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

Devanagari script

भवन्तो ऽप्यनुजानन्तु पूरू राज्ये ऽभिषिच्यते प्रकृतय ऊचुः यः पुत्रो गुणसम्पन्नो मातापित्रोर्हितः सदा

Transliteration

bhavanto 'pyanujānantu pūrū rājye 'bhiṣicyate prakṛtaya ūcuḥ yaḥ putro guṇasampanno mātāpitrorhitaḥ sadā

Translation

“愿诸位也都允可：让普鲁受灌顶而登王位。”民众说道：“具足德行、恒常致力于父母福祉的儿子，才堪当统治。”

Word by Word

• bhavantaḥ: you all (honoured ones)

• api: also

• anu-jānantu: may (you) approve/permit

• pūrū: Pūrū

• rājye: in the kingdom/for sovereignty

• abhiṣicyate: is to be anointed/consecrated

• prakṛtayaḥ: the subjects/people (constituents of the realm)

• ūcuḥ: said

• yaḥ: who

• putraḥ: son

• guṇa-sampannaḥ: endowed with virtues

• mātā-pitroḥ: of mother and father

• hitaḥ: beneficial/devoted to the good

• sadā: always

Speaker

Prakṛtayaḥ (the subjects/people of the realm), within Sūta’s narration

Characters & Entities

• Pūrū

FAQs

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

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).

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

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.

What ritualistic or Yogic practice is highlighted here?

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.