Shiva Purana — Rudra Samhita, Shloka 26
पुष्पार्पण-विनिर्णयः
Determination of Flower-Offerings to Śiva
आयुष्कामो भवेद्यो वै दूर्वाभिः पूजनश्चरेत् । पुत्रकामो भवेद्यो वै धत्तूरकुसुमैश्चरेत्
āyuṣkāmo bhavedyo vai dūrvābhiḥ pūjanaścaret | putrakāmo bhavedyo vai dhattūrakusumaiścaret
Celui qui désire une longue vie doit accomplir le culte avec l’herbe dūrvā. Et celui qui désire un fils doit accomplir le culte avec des fleurs de dhattūra.
Sūta Gosvāmin (narrating the Śiva Purāṇa teachings to the sages of Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Vaidyanātha
Jyotirlinga: Vaidyanātha
Sthala Purana: By association, Śiva as the supreme physician (Vaidya) who removes afflictions and grants ārogya/āyuḥ; this verse’s longevity focus resonates with the Vaidyanātha healing theology, though it is not an explicit Jyotirliṅga citation here.
Significance: Sought for healing, longevity, and relief from suffering; pilgrims perform offerings and japa seeking protection of life-force.
Shakti Form: Pārvatī
Role: nurturing
Offering: pushpa
FAQs
It teaches that sincere Śiva-pūjā can harmonize both dharma and legitimate human aims (āyus and progeny), while keeping devotion to Pati (Śiva) at the center; the offering becomes a disciplined act of bhakti rather than mere bargaining.
The verse prescribes specific upacāras (offerings) used in saguna worship—typically to the Śiva-liṅga—showing how material substances, when offered with devotion, become vehicles for grace (anugraha) within Purāṇic ritual practice.
Perform Śiva-pūjā by offering dūrvā grass for longevity and dhattūra flowers for progeny, ideally alongside mantra-japa such as the Pañcākṣarī (“Om Namaḥ Śivāya”) and standard liṅga-upacāras.