Shloka 31

Pāśupata-vrata Māhātmya: Dvādaśa-Liṅga Mahāvrata, Month-wise Dravya, and Pūjā-krama

Devanagari script

नीलोत्पलं चोत्पलं च कमलं च विशेषतः सर्ववश्यकरं पद्मं शिला सर्वार्थसिद्धिदा

Transliteration

nīlotpalaṃ cotpalaṃ ca kamalaṃ ca viśeṣataḥ sarvavaśyakaraṃ padmaṃ śilā sarvārthasiddhidā

Translation

اللوتس الأزرق، واللوتس (الأبيض)، واللوتس عمومًا—وخاصة—مما شُرِع تقديمه؛ ويُقال إن الـpadma «يُخضع الجميع» أي يجمع الكائنات في انسجام. أمّا الـśilā المقدّسة (حجر العبادة) فتهب إنجاز جميع المقاصد.

Word by Word

• nīlotpalam: blue lotus

• ca: and

• utpalam: lotus (white lotus)

• ca: and

• kamalam: lotus

• ca: and

• viśeṣataḥ: especially/particularly

• sarva-vaśya-karam: causing universal vaśyatā (bringing under influence/accord)

• padmam: padma lotus

• śilā: sacred stone/ritual stone

• sarva-artha-siddhi-dā: giver of success in all purposes (artha-siddhi)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It specifies auspicious offerings (lotuses) and highlights the ritual potency of a consecrated śilā used for Shiva’s worship, indicating that correct dravya supports siddhi in Linga-puja.

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

Shiva as Pati is implied as the supreme bestower of siddhi: when offerings are made with right substances and intent, the Lord removes pāśa (bondage) and grants artha-siddhi, guiding the pashu toward harmony and liberation.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi emphasis: offering specific flowers (utpala/padma) and worship with a sacred śilā as an aid to concentration and devotion—supportive of Pāśupata-oriented sadhana where external worship steadies inner yoga.