Shloka 22

Devanagari script

ताम्रे वा पद्मपात्रे वा पालाशे वा दले शुभे सकूर्चं सर्वरत्नाढ्यं क्षिप्त्वा तत्रैव काञ्चनम्

Transliteration

tāmre vā padmapātre vā pālāśe vā dale śubhe sakūrcaṃ sarvaratnāḍhyaṃ kṣiptvā tatraiva kāñcanam

Translation

في إناءٍ من نحاس، أو في وعاءٍ على هيئة لوتس، أو على ورقة بالاشا مباركة، يوضع فرشاة الكوشا الخاصة بالرشّ الطقسي، مزدانةً بشتى الجواهر؛ وفي الموضع نفسه يوضع الذهب أيضًا—قربانًا لعبادة اللِّينغا—تكريمًا لباتي، الربّ الذي يمنح الفكاك لأرواح الباشو المقيَّدة بحبل الباشا.

Word by Word

• ताम्रे: in copper (vessel)

• वा: or

• पद्मपात्रे: in a lotus-bowl/lotus-shaped vessel

• वा: or

• पालाशे: on/with palāśa (leaf)

• वा: or

• दले: on a leaf/petal

• शुभे: auspicious

• सकूर्चम्: together with a kuśa-brush/tuft (kūrca)

• सर्वरत्नाढ्यम्: endowed with all gems, gem-adorned

• क्षिप्त्वा: having placed/put down

• तत्रैव: right there, in that very place

• काञ्चनम्: gold

Speaker

Suta Goswami (narrating Shiva-linga worship procedure to the Sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It specifies sanctioned, auspicious supports (copper vessel, lotus-bowl, palāśa leaf) and high-value offerings (gems and gold), emphasizing that Linga-puja is performed with purity, order, and reverence toward Pati (Shiva) as the giver of grace.

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

By directing precious offerings to the Linga, the verse implies Shiva as Pati—the supreme Lord who transcends worldly value yet accepts devotion expressed through disciplined ritual, transforming the pashu from pasha-bound limitation toward liberation.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi detail: arranging ritual implements (kuśa-kūrca) and placing gems and gold as part of formal Linga worship—supporting the Pashupata ethos that outer discipline in worship steadies inner purification.