Shiva Purana — Rudra Samhita, Shloka 34
शङ्खचूडस्य मायायुद्धं तथा माहेश्वरास्त्रप्रभावः | Śaṅkhacūḍa’s Māyā-Warfare and the Power of the Māheśvara Astra
विशेषेण हरेर्लक्ष्म्याः शंखतोयं महाप्रियम् । संबंधिनां च तस्यापि न हरस्य महामुने
viśeṣeṇa harerlakṣmyāḥ śaṃkhatoyaṃ mahāpriyam | saṃbaṃdhināṃ ca tasyāpi na harasya mahāmune
大賢者よ、法螺貝の水はとりわけハリとラクシュミーに愛され、また彼らに縁ある者にも愛される。だがハラ（シヴァ）には、そのように殊更に好まれるものではない。
Suta Goswami
Tattva Level: pasha
Sthala Purana: No direct Jyotirliṅga-sthala episode is invoked here; the verse is a ritual-theological aside distinguishing Vaiṣṇava preference (śaṅkha-toya) from Śaiva usage.
Significance: Functions as a sectarian-ritual clarification: for Śiva-pūjā, conch-water is not singled out as especially प्रिय; Śaiva rites prioritize other media (jala from tīrtha, pañcāmṛta, bhasma, bilva) over Vaiṣṇava śaṅkha symbolism.
Shakti Form: Lalitā
Role: teaching
FAQs
It highlights that devotional worship (bhakti) must follow the deity’s own accepted mode (ācāra): offerings dear to Viṣṇu—like conch-water—are not automatically prescribed for Śiva, underscoring distinct Shaiva ritual identity while honoring other traditions.
In Śiva-linga worship, the Purāṇic tradition emphasizes Śiva-accepted upacāras (such as bilva, bhasma, rudrākṣa, and Śiva-mantras). The verse cautions against importing Vaishnava-specific ritual items as primary offerings for the Śiva-linga.
Adopt Śaiva-appropriate upacāras: apply tripuṇḍra (bhasma), use rudrākṣa, and worship with Śiva-mantras (notably the Pañcākṣarī, “Om Namaḥ Śivāya”) with bilva-leaves and pure water as traditionally accepted for Śiva.