Shiva Purana — Rudra Samhita, Shloka 66
सेवातत्त्वप्रश्नः — The Question of Whom to Serve (Sevā) for the Removal of Suffering
देवश्चायं महीयान्वै तस्यार्थे पूजनं त्विदम् । गंधचन्दनपुष्पादि किमर्थं प्रतिमां विना
devaścāyaṃ mahīyānvai tasyārthe pūjanaṃ tvidam | gaṃdhacandanapuṣpādi kimarthaṃ pratimāṃ vinā
Cette Divinité est véritablement suprêmement grande, et ce culte est accompli pour Lui. Mais sans une image (pratimā), à quoi servent le parfum, la pâte de santal, les fleurs et le reste ?
Sūta Gosvāmin (narrating the Rudrasaṃhitā account to the sages at Naimiṣāraṇya)
Tattva Level: pashu
Sthala Purana: Not a specific Jyotirliṅga episode; the verse frames the pedagogical necessity of a concrete support (pratimā/arcā) for embodied devotees before higher realization matures.
Significance: General tīrtha/temple rationale: external upacāras (gandha, candana, puṣpa) become meaningful when offered to a consecrated locus (arcā/liṅga), training attention and devotion toward Śiva.
Offering: pushpa
FAQs
The verse highlights a key Shaiva principle: although Shiva is supremely great, devotional worship (pūjā) becomes practically expressible through a perceivable support (a form), so that love, reverence, and offering can be concretely directed and internalized.
It supports saguna-upāsanā (worship with attributes/form) by implying that offerings like gandha, candana, and flowers have ritual meaning when presented to a worship-support such as the Shiva-liṅga or a pratimā—helping the devotee focus mind and devotion while honoring Shiva’s presence.
Establish a proper worship-support (especially the Shiva-liṅga) and perform pūjā with offerings (gandha, candana, puṣpa) while maintaining inward remembrance—ideally alongside japa of the Pañcākṣarī mantra (Om Namaḥ Śivāya) to unite external worship with inner meditation.