Shloka 1

Maṇḍala–Pūjā–Homa Krama

Maṇḍala Worship and Homa Sequence for the Disciple

Devanagari script

उपमन्युरुवाच । ततः स्नानादिकं सर्वं समाप्याचार्यचोदितः । गच्छेद्बद्धांजलिर्ध्यायञ्छिवमण्डलपार्श्वतः

Transliteration

upamanyuruvāca | tataḥ snānādikaṃ sarvaṃ samāpyācāryacoditaḥ | gacchedbaddhāṃjalirdhyāyañchivamaṇḍalapārśvataḥ

Translation

Upamanyu said: “Then, having completed all the prescribed acts beginning with bathing, and being instructed by the teacher, he should go with hands joined in reverence, meditating on Śiva, to the side of the Śiva-maṇḍala.”

Word by Word

• upamanyuḥ: Upamanyu
• upamanyuḥ: Karta (कर्ता / subject)
• Type: Noun
• Root: upamanyu (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular

• uvāca: said
• uvāca: Kriyā (क्रिया)
• Type: Verb
• Root: √vac (धातु)
• Form: Perfect (लिट्/liṭ), 3rd person (प्रथमपुरुष), Singular (एकवचन)

• tataḥ: then/thereafter
• tataḥ: Kāla-adhikaraṇa (कालाधिकरण)
• Type: Indeclinable
• Root: tataḥ (अव्यय)
• Form: Adverb (काल/अनन्तर)

• snāna-ādikam: bathing and the like (rites)
• snāna-ādikam: Karma (कर्म)
• Type: Noun
• Root: snāna (प्रातिपदिक) + ādi (प्रातिपदिक)
• Form: Tatpuruṣa (ādi-anta) compound; Neuter, Accusative (2nd/द्वितीया), Singular

• sarvam: all
• sarvam: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: sarva (प्रातिपदिक)
• Form: Neuter, Accusative (2nd/द्वितीया), Singular; qualifies snānādikam

• samāpya: having completed
• samāpya: Kriyā (पूर्वक्रिया)
• Type: Verb
• Root: sam-ā-√āp (धातु) → samāpya (ल्यप्/क्त्वा-समकक्ष)
• Form: Absolutive/Gerund (ल्यप्/क्त्वान्त-भाव); ‘having completed’

• ācārya-coditaḥ: instructed by the teacher
• ācārya-coditaḥ: Karta (कर्ता) (as qualifier of the subject)
• Type: Adjective
• Root: ācārya (प्रातिपदिक) + codita (√cud, कृदन्त)
• Form: Tatpuruṣa; Masculine, Nominative (1st/प्रथमा), Singular; past passive participle ‘codita’ = ‘instructed/urged’ by the teacher

• gacchet: should go
• gacchet: Kriyā (क्रिया)
• Type: Verb
• Root: √gam (धातु)
• Form: Optative (विधिलिङ्), 3rd person (प्रथमपुरुष), Singular (एकवचन)

• baddha-añjaliḥ: (one) with joined palms
• baddha-añjaliḥ: Karta (कर्ता) (as apposition/qualifier of the goer)
• Type: Noun
• Root: baddha (√bandh, कृदन्त) + añjali (प्रातिपदिक)
• Form: Karmadhāraya; Masculine, Nominative (1st/प्रथमा), Singular; ‘with hands joined’

• dhyāyan: meditating
• dhyāyan: Karta (कर्ता) (participial qualifier)
• Type: Verb
• Root: √dhyai (धातु) → dhyāyat (शतृ)
• Form: Present active participle (शतृ/śatṛ), Masculine, Nominative (1st/प्रथमा), Singular; agreeing with the subject

• śiva-maṇḍala-pārśvataḥ: from beside the Śiva-maṇḍala
• śiva-maṇḍala-pārśvataḥ: Apādāna/Deśa (अपादान/देश)
• Type: Indeclinable
• Root: śiva (प्रातिपदिक) + maṇḍala (प्रातिपदिक) + pārśva (प्रातिपदिक) + -tas (तसिल्)
• Form: Tatpuruṣa compound with tasil (तसिल्) forming an indeclinable ablatival adverb; ‘from the side of the Śiva-maṇḍala’

Speaker

Upamanyu

Shaiva Theology

Tattva Level: pashu

Shiva Form: Sadāśiva

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It emphasizes that Śiva-worship begins with inner and outer purification, followed by humble, teacher-guided approach and steady meditation—preparing the soul (paśu) to turn toward Pati (Śiva).

How does this verse relate to the worship of the Linga or Saguna Shiva?

The Śiva-maṇḍala indicates a consecrated focus for Saguna worship—approaching the sacred locus (often alongside the Liṅga or a ritual diagram) with añjali and dhyāna to stabilize devotion and concentration.

What ritualistic or meditative practice is suggested here?

Complete snāna and preparatory observances, then approach with joined palms while practicing dhyāna on Śiva; this is the practical cue for a pūjā sequence where mantra-japa (commonly the Pañcākṣarī) naturally follows.