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Shloka 11

व्यपोहनस्तवनिरूपण-प्रसङ्गे नक्तभोजन-शिवव्रतविधिः (वार्षिक-प्रतिमास-क्रमः)

देवैर्भुक्तं तु पूर्वाह्णे मध्याह्ने ऋषिभिस् तथा अपराह्णे च पितृभिः संध्यायां गुह्यकादिभिः

devairbhuktaṃ tu pūrvāhṇe madhyāhne ṛṣibhis tathā aparāhṇe ca pitṛbhiḥ saṃdhyāyāṃ guhyakādibhiḥ

Am Vormittag genießen die Devas; zur Mittagszeit ebenso die Ṛṣis; am Nachmittag die Pitṛs; und in der Dämmerung die Guhyakas und andere feinstoffliche Wesen. So werden die täglichen Opfergaben nach der kosmischen Ordnung verteilt, die Pati (Śiva) trägt: Sie bindet den paśu an das Dharma und lockert die pāśa durch rechtes Ritual.

देवैःby the Devas (gods)
देवैः:
भुक्तम्is eaten/partaken
भुक्तम्:
तुindeed
तु:
पूर्वाह्णेin the forenoon
पूर्वाह्णे:
मध्याह्नेat midday
मध्याह्ने:
ऋषिभिःby the sages (ṛṣis)
ऋषिभिः:
तथाand also
तथा:
अपराह्णेin the afternoon
अपराह्णे:
and
:
पितृभिःby the ancestors (pitṛs)
पितृभिः:
संध्यायाम्at twilight (sandhyā)
संध्यायाम्:
गुह्यकादिभिःby the Guhyakas and others
गुह्यकादिभिः:

Suta Goswami

D
Devas
R
Rishis
P
Pitrs
G
Guhyakas
S
Shiva

FAQs

It maps the day’s naivedya and related rites to specific cosmic recipients, teaching that Linga-pūjā is not merely personal devotion but a dharmic participation in Śiva’s ordered universe—supporting devas, ṛṣis, pitṛs, and subtle hosts through correctly timed offerings.

Though not naming Him directly, the verse presupposes a single governing ṛta behind multiple classes of beings; in Shaiva Siddhānta this order is upheld by Pati (Śiva), who regulates bhoga and karmic reciprocity, enabling the pashu to progress toward release from pāśa.

It highlights time-disciplined worship—sandhyā observance, naivedya, and pitṛ-related rites (tarpana/śrāddha orientation)—a practical foundation that supports inner Pāśupata discipline by aligning daily conduct with sacred time.