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

Der blaue Lotos, der (weiße) Lotos und der Lotos überhaupt—insbesondere—sind vorgeschrieben; vom Padma heißt es, es sei „alles bezwingend“, indem es Wesen in Harmonie führt. Und eine heilige Śilā (Verehrungsstein) gewährt die Erfüllung aller Ziele.

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.