Shloka 33

व्यपोहनस्तवनिरूपण-प्रसङ्गे नक्तभोजन-शिवव्रतविधिः (वार्षिक-प्रतिमास-क्रमः)

Devanagari script

पौर्णमास्यां तु सम्पूज्य देवदेवमुमापतिम् स्नाप्य शक्त्या यथान्यायं चरुं दद्याच् च शूलिने

Transliteration

paurṇamāsyāṃ tu sampūjya devadevamumāpatim snāpya śaktyā yathānyāyaṃ caruṃ dadyāc ca śūline

Translation

Pada hari purnama, setelah memuja dengan semestinya Dewa para dewa, Umā-pati, hendaknya ia memandikan-Nya menurut tata cara yang benar sesuai kemampuan, lalu mempersembahkan caru (sesaji masak) kepada Śūlin, Sang Pembawa Trisula.

Word by Word

• पौर्णमास्याम्: on the full-moon day

• तु: indeed/then

• सम्पूज्य: having fully worshipped

• देवदेवम्: the God of gods

• उमापतिम्: the Lord of Umā (Śiva)

• स्नाप्य: having bathed (ritually)

• शक्त्या: according to one’s ability/power

• यथान्यायम्: according to rule and proper procedure

• चरुम्: caru, a cooked sacrificial offering/oblation

• दद्यात्: one should give/offer

• च: and

• शूलिने: to the Trident-bearer (Śiva)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Uma (Parvati)

FAQs

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

It prescribes a Pūrṇimā-focused Shiva-pūjā: complete worship, abhiṣeka (ritual bathing), and offering of caru—showing that disciplined, rule-based worship is a direct means to invoke Śiva’s anugraha (grace) in Linga practice.

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

Śiva is addressed as Devadeva (supreme Lord) and Umāpati (inseparable from Śakti), indicating the Shaiva Siddhānta emphasis that Pati is sovereign and grace-bestowing, while also manifesting with Śakti as the power through which the devotee’s rite becomes effective.

What ritualistic or Yogic practice is highlighted here?

A structured pūjā-vidhi—especially abhiṣeka and the caru offering—performed yathā-nyāya (according to injunction), with śaktyā (as per capacity). This aligns with Pāśupata-oriented discipline where outer rite supports inner purification and loosening of pāśa (bondage).