Shloka 14

उपमन्युना कृष्णाय पाशुपतज्ञान-प्रदानम् तथा दानविधि-फलश्रुतिः

Devanagari script

सौवर्णं राजतं वापि ताम्रं वाथ निवेदयेत् आत्मवित्तानुसारेण योगिनं पूजयेद्बुधः

Transliteration

sauvarṇaṃ rājataṃ vāpi tāmraṃ vātha nivedayet ātmavittānusāreṇa yoginaṃ pūjayedbudhaḥ

Translation

គួរនាំមាស ឬប្រាក់ ឬសូម្បីតែទង់ដែងទៅបូជា; តាមសមត្ថភាពទ្រព្យរបស់ខ្លួន អ្នកប្រាជ្ញគួរគោរព និងបូជាយោគី ដោយឃើញក្នុងគាត់វិន័យដែលនាំពសុ (paśu) ទៅរកព្រះសិវៈ ព្រះបតិ (Pati) អធិបតី។

Word by Word

• सौवर्णम्: gold (made of gold)

• राजतम्: silver

• वा अपि: or even

• ताम्रम्: copper

• वा अथ: or else/otherwise

• निवेदयेत्: should offer/present (as a gift/oblation)

• आत्मवित्त-अनुसारेण: in accordance with one’s own wealth/means

• योगिनम्: the yogin/ascetic practitioner

• पूजयेत्: should honor/worship

• बुधः: the wise/discerning person

Speaker

Suta Goswami (narrating Shiva-puja and dana principles to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames dana (offering) as an integral limb of Shiva-bhakti: one should give metals like gold/silver/copper according to capacity and honor a yogin, reinforcing that sincere, proportionate offering supports Linga-puja and spiritual merit.

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

By directing worship toward the yogin aligned with Shiva’s path, the verse implies Shiva-tattva as Pati (the liberating Lord) and the yogin as a living conduit of disciplined practice guiding the paśu beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

It highlights dana and satkāra (honoring) of yogins as a Shaiva practice—supporting Pashupata-oriented discipline through service and offerings made according to one’s means.