Shloka 9

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

या नार्येवं चरेदब्दं कृष्णामेकां चतुर्दशीम् वर्षान्ते प्रतिमां कृत्वा येन केनापि वा द्विजाः

Transliteration

yā nāryevaṃ caredabdaṃ kṛṣṇāmekāṃ caturdaśīm varṣānte pratimāṃ kṛtvā yena kenāpi vā dvijāḥ

Translation

Any woman who thus observes for a full year the single Kṛṣṇā Caturdaśī (the fourteenth day of the dark fortnight) and, at the year’s end, has an image made—O twice-born—by whatever means possible, gains the merit born of devoted Śaiva observance, conducive to loosening the pāśa that binds the paśu and turning it toward Pati, Śiva.

Word by Word

• या (yā): any woman who

• नारी (nārī): woman

• एवम् (evaṁ): thus/in this manner

• चरेत् (caret): should observe/practice

• अब्दम् (abdaṁ): for a year

• कृष्णाम् (kṛṣṇām): in the dark fortnight (kṛṣṇa-pakṣa)

• एकाम् (ekāṁ): one/single

• चतुर्दशीम् (caturdaśīm): the fourteenth lunar day

• वर्षान्ते (varṣānte): at the end of the year

• प्रतिमाम् (pratimāṁ): an image/icon

• कृत्वा (kṛtvā): having made/caused to be made

• येन केनापि (yena kenāpi): by whatever means

• वा (vā): or/indeed

• द्विजाः (dvijāḥ): O twice-born (address to Brahmins)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links a year-long observance of Krishna Chaturdashi with producing a sacred pratimā at year’s end, framing disciplined vrata and icon-making as supportive acts of Shaiva devotion that accrue merit aligned with Linga-centered worship.

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

Shiva is implied as Pati—the liberating Lord—toward whom vrata, purity, and consecratory acts orient the paśu (individual soul), gradually weakening pāśa (bondage) through sustained devotion.

What ritualistic or Yogic practice is highlighted here?

A vrata-based discipline: observing Krishna Chaturdashi for one year and culminating with the making of a pratimā (icon), a practice consistent with Shaiva puja-vidhi and merit-making (dharma) that supports inner purification akin to Pashupata-oriented restraint.