Shloka 90

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

वित्तशाठ्यं न कुर्वीत यदीच्छेत्सिद्धिमात्मनः पश्चान्निवेदयेद्देवि आत्मानं सपरिच्छदम्

Transliteration

vittaśāṭhyaṃ na kurvīta yadīcchetsiddhimātmanaḥ paścānnivedayeddevi ātmānaṃ saparicchadam

Translation

Si alguien desea la siddhi (plenitud espiritual) del ser, no debe practicar engaño respecto a la riqueza. Luego, oh Devī, ha de ofrecer formalmente su propio ser—junto con sus bienes y medios—a los pies del Señor, rindiéndose como paśu (alma atada) ante Paśupati, el Liberador.

Word by Word

• vitta: wealth

• śāṭhyam: deceit, fraud, crookedness

• na: not

• kurvīta: should do/practice

• yadi: if

• icchet: should desire

• siddhim: attainment, perfection, siddhi

• ātmanaḥ: of the self

• paścāt: thereafter

• nivedayet: should offer, should present/dedicate

• devi: O Goddess

• ātmānam: oneself

• sa-paricchadam: along with belongings/retinue/means of support

Speaker

Suta Goswami (narrating Shiva-Puja injunctions within the Purva-Bhaga discourse)

Characters & Entities

• Devi
• Shiva

FAQs

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

It states that Linga-puja must be grounded in integrity: no deceit in wealth or offerings, and the highest offering is nivedana—dedicating oneself and one’s resources to Shiva as Paśupati.

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

By implying Shiva as Paśupati (Pati), the liberating Lord who receives the surrendered paśu (bound soul) and grants siddhi through purity and devotion rather than mere material display.

What ritualistic or Yogic practice is highlighted here?

Ritually, it highlights nivedana (formal dedication) and honest dana; yogically, it points to Pāśupata-style surrender—abandoning pasha-like bondage of greed and deceit to attain siddhi.