Shloka 15

Pāśupata-vrata Māhātmya: Dvādaśa-Liṅga Mahāvrata, Month-wise Dravya, and Pūjā-krama

Devanagari script

पश्चिमे सद्यमन्त्रेण दिव्यां चैव मनःशिलाम् उत्तरे वामदेवेन चन्दनं वापि दापयेत्

Transliteration

paścime sadyamantreṇa divyāṃ caiva manaḥśilām uttare vāmadevena candanaṃ vāpi dāpayet

Translation

西方にはサディヤのマントラによって、神聖なるマナッシラー（赤色の顔料）を供えよ。北方にはヴァーマデーヴァのマントラによって、白檀の香泥をも供えさせよ。

Word by Word

• पश्चिमे: in the west

• सद्यमन्त्रेण: with the Sadya mantra (Sadyojāta-mantra)

• दिव्याम्: divine, auspicious

• चैव: and indeed

• मनःशिलाम्: manaḥśilā (realgar/red arsenic pigment used ritually)

• उत्तरे: in the north

• वामदेवेन: with the Vāmadeva mantra

• चन्दनम्: sandal (paste)

• वा अपि: also/indeed

• दापयेत्: should have (it) offered/should cause to be given (in worship)

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes directional offerings empowered by specific Panchabrahma mantras, showing that Linga-puja is a mantra-driven, ordered rite where substances are sanctified and offered according to cosmic orientation.

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

By invoking Sadyojāta and Vāmadeva aspects, the verse presents Shiva as Pati manifesting through multiple divine faces/powers, approachable through mantra—one Reality expressed as distinct, ritually addressable modes.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi element of Pāśupata-aligned discipline: mantra-nyāsa-like directional worship using specific dravyas (manaḥśilā, candana) to purify the pashu (soul) and loosen pāśa (bondage) through regulated devotion.