Shloka 136
बन्धमोक्षवर्णनम्
Bondage and Liberation: The Prakṛti–Karma Wheel and Śiva as the Transcendent Cause
यथायोग्यं स्वात्मयज्ञं नमस्कारं प्रकल्पयेत् । अथात्र शिवनैवेद्यं दत्त्वा तांबूलमाहरेत्
yathāyogyaṃ svātmayajñaṃ namaskāraṃ prakalpayet | athātra śivanaivedyaṃ dattvā tāṃbūlamāharet
Dann soll man, wie es sich ziemt, das Selbstopfer (das innere Opfer) ordnungsgemäß vollziehen und ehrfürchtig niederfallen. Danach, nachdem man Śiva heilige Speise als Naivedya dargebracht hat, soll man auch Tāmbūla (Betel) darreichen.
Sūta Gosvāmin
Tattva Level: pashu
Shiva Form: Umāpati
Jyotirlinga: Viśvanātha
Sthala Purana: The rite culminates in svātma-yajña (inner self-offering) paired with external upacāras (naivedya, tāmbūla), reflecting Kāśī’s integrated path: inner surrender and outer pūjā before Viśveśvara.
Significance: Teaches a complete pūjā-arc: internal consecration (self-offering) followed by formal offerings; supports household-style worship for pilgrims at Kāśī.
Shakti Form: Pārvatī
Role: nurturing
Offering: naivedya
FAQs
It teaches that Śiva-pūjā is completed not only by external offerings but by svātma-yajña—an inward surrender of the ego—sealed by humble namaskāra and reverent hospitality to the Lord through naivedya.
In Saguna worship of Śiva (often through the Liṅga), the rite proceeds in an ordered sequence: inner dedication, prostration, then tangible offerings like naivedya and tāmbūla—expressing devotion through both consciousness and ritual.
Ritually, offer naivedya and then tāmbūla after completing salutations; meditatively, practice svātma-yajña by offering one’s mind and actions to Śiva (often alongside japa of the Pañcākṣarī, “Om Namaḥ Śivāya”).