Shloka 32

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

Devanagari script

कृष्णागरुसमुद्भूतं सर्वपापनिकृन्तनम् गुग्गुलुप्रभृतीनां चैव दीपानां च निवेदनम्

Transliteration

kṛṣṇāgarusamudbhūtaṃ sarvapāpanikṛntanam gugguluprabhṛtīnāṃ caiva dīpānāṃ ca nivedanam

Translation

في عبادة شِيفا ينبغي تقديم المادة العطرة المتولّدة من خشب العود الداكن kṛṣṇāgaru، فهي تقطع جميع الآثام؛ كما ينبغي تقديم المصابيح (dīpa) المُعَدّة من صمغ guggulu وما شابهه من الراتنجات.

Word by Word

• कृष्णागरु-समुद्भूतम्: produced from kṛṣṇāgaru (dark aloe-wood/agarwood)

• सर्व-पाप-निकृन्तनम्: that which cuts off all sins

• गुग्गुलु-प्रभृतीनाम्: of guggulu and the like (resins/fragrances)

• च एव: and indeed/also

• दीपानाम्: of lamps

• च: and

• निवेदनम्: offering/presentation (to the Deity)

Speaker

Suta Goswami (narrating Shiva-puja vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It specifies key upacāras for Linga-pūjā—fragrant offerings (from kṛṣṇāgaru) and lamp-offerings (with guggulu etc.)—framing them as purifying acts that remove pāpa and support steady devotion to Pati (Śiva).

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

By stating that such offerings are “sin-cutting,” the verse implies Śiva as Pati—the supreme purifier and liberator—whose grace burns the pasha (bondage) of the paśu (individual soul) when worship is performed with proper reverence.

What ritualistic or Yogic practice is highlighted here?

Dīpa-nivedana (lamp offering) and gandha-dhūpa type fragrant offerings are highlighted—external pūjā acts that aid inner Pāśupata discipline by cultivating purity, attentiveness, and one-pointed bhakti toward the Linga.