Shloka 15
गजाननपूजा तथा औपासन-होमविधिः
Worship of Gajānana and the Procedure of Aupāsana-Homa
जपेद्ब्रह्माणि सन्धार्य्य चित्तं शिवपदांबुजे । प्रजापतिमथेन्द्रञ्च विश्वेदेवास्ततः परम्
japedbrahmāṇi sandhāryya cittaṃ śivapadāṃbuje | prajāpatimathendrañca viśvedevāstataḥ param
Dengan batin tertambat pada padma-kaki Śiva, lakukan japa mulai dari Brahmā. Lalu, menurut urutan, (sebut) Prajāpati, kemudian Indra, dan sesudah itu para Viśvedevas.
Suta Goswami (narrating the Kailāsa teachings to the sages, in the style of Shiva Purana discourse)
Tattva Level: pashu
Shiva Form: Sadāśiva
Sthala Purana: Not a site-legend; it prescribes a mental fixation (citta-dhāraṇā) on Śiva’s lotus-feet while invoking a graded set of Vedic deities (Brahmā, Prajāpati, Indra, Viśvedevas).
Significance: Frames Śiva as the inner refuge and telos of all invocations—supporting the Siddhānta view that other devatās function within Śiva’s lordship; steadiness at Śiva’s feet is the doorway to grace (anugraha).
Role: teaching
FAQs
It teaches that all mantra-practice becomes fruitful only when the mind is anchored in Śiva, the Supreme Pati; other divine invocations are to be done in an ordered way while keeping Śiva as the inner refuge.
“Śiva’s lotus-feet” implies Saguna upāsanā—devotional concentration on Śiva’s gracious form (often centered on the Liṅga in practice)—so that japa is not merely verbal but becomes Śiva-oriented contemplation.
A japa-and-dhyāna method: steady the mind on Śiva first, then proceed with prescribed invocations in sequence; the key takeaway is unwavering one-pointedness (ekāgratā) in Śiva during repetition.