Shloka 41

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

Devanagari script

हुतशेषं च विप्रेन्द्रान् वृक्षमूलाश्रितो दिवा पौर्णमास्यां तु देवेशं स्नाप्य सम्पूज्य शङ्करम्

Transliteration

hutaśeṣaṃ ca viprendrān vṛkṣamūlāśrito divā paurṇamāsyāṃ tu deveśaṃ snāpya sampūjya śaṅkaram

Translation

Pada siang hari, berlindung di bawah akar pohon, jamulah para brāhmaṇa utama dengan sisa persembahan homa. Pada hari purnama, setelah memandikan Dewa para dewa, pujalah Śaṅkara dengan bhakti yang utuh.

Word by Word

• huta-śeṣam: the remainder of the sacrificial offering

• ca: and

• vipra-indrān: the best among brāhmaṇas

• vṛkṣa-mūla-āśritaḥ: seated/taking refuge at the root of a tree

• divā: by day

• paurṇamāsyām: on the full-moon day

• tu: indeed

• deva-īśam: the Lord of the gods

• snāpya: having bathed/abluted

• sam-pūjya: having worshipped fully/properly

• śaṅkaram: Śaṅkara (Śiva, the beneficent one)

Speaker

Suta Goswami (narrating Shiva-puja vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva (Shankara, Devesha)
• Brahmanas

FAQs

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

It links liṅga/Śiva-abhiṣeka (snāpya) with complete worship (sampūjya) and the ethical extension of ritual through feeding brāhmaṇas with huta-śeṣa—showing that Śiva-pūjā is both sacramental and dhārmic.

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

Śiva is addressed as Deveśa and Śaṅkara—Pati, the supreme Lord who receives abhiṣeka and pūjā; worship offered to Him purifies the paśu and helps dissolve pāśa by converting action into consecrated, Śiva-oriented karma.

What ritualistic or Yogic practice is highlighted here?

A Paurṇamāsī observance emphasizing Śiva-snānābhiṣeka and sampūjā, paired with dāna/annadāna (feeding brāhmaṇas with sacrificial remnants), a discipline that supports inner purification aligned with Pāśupata-oriented devotion.