Shloka 38

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

ब्राह्मणैः सहितां स्थाप्य देव्याः सायुज्यमाप्नुयात् आषाढे च शुभे मासे गृहं कृत्वा सुशोभनम्

Transliteration

brāhmaṇaiḥ sahitāṃ sthāpya devyāḥ sāyujyamāpnuyāt āṣāḍhe ca śubhe māse gṛhaṃ kṛtvā suśobhanam

Translation

Dengan menempatkan Dewi bersama para Brāhmaṇa, seorang sādhaka meraih sāyujya—penyatuan tanpa beda—dengan Devī. Dan pada bulan Āṣāḍha yang suci, setelah membangun rumah suci/śrīmandira yang indah, hendaklah ia melaksanakan upacara ini.

Word by Word

• ब्राह्मणैः (brāhmaṇaiḥ): with Brahmins

• सहिताम् (sahitām): together/with accompaniment

• स्थाप्य (sthāpya): having स्थापित/installed

• देव्याः (devyāḥ): of the Goddess/for the Devi

• सायुज्यम् (sāyujyam): union, complete merging (liberative proximity/identity)

• आप्नुयात् (āpnuyāt): may attain

• आषाढे (āṣāḍhe): in the month of Āṣāḍha

• च (ca): and

• शुभे (śubhe): auspicious

• मासे (māse): in the month

• गृहम् (gṛham): a house/shrine

• कृत्वा (kṛtvā): having made/built

• सुशोभनम् (suśobhanam): beautifully adorned, splendid.

Speaker

Suta Goswami

Characters & Entities

• Devi
• Brahmins

FAQs

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

It links consecration (pratiṣṭhā) and sacred construction to liberation: by establishing the Divine presence with proper Vedic authority (Brahmins), the worshipper aligns the shrine and the self for Shiva-Shakti grace—supporting Linga-based temple discipline and moksha-oriented devotion.

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

Shiva-tattva is implied through sāyujya attained by Devi’s grace: the paśu moves beyond pāśa (bondage) when the Divine Power (Śakti/Devi), inseparable from Pati (Śiva), is ritually invoked and made present—showing liberation as grace-enabled union rather than mere worldly merit.

What ritualistic or Yogic practice is highlighted here?

Devi-pratiṣṭhā (installation) performed in an auspicious time (Āṣāḍha) with a well-prepared shrine and Brahmin-led rites; it reflects the Pāśupata-aligned principle that disciplined worship and consecration purify the paśu and prepare it for sāyujya through divine anugraha (grace).