Shloka 29

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

Devanagari script

फ़्लोwएर् => देइत्य् बिल्वपत्रे स्थिता लक्ष्मीर् देवी लक्षणसंयुता नीलोत्पले ऽंबिका साक्षाद् उत्पले षण्मुखः स्वयम्

Transliteration

flower => deity bilvapatre sthitā lakṣmīr devī lakṣaṇasaṃyutā nīlotpale 'ṃbikā sākṣād utpale ṣaṇmukhaḥ svayam

Translation

ബിൽവപത്രത്തിൽ ശുഭലക്ഷണസമ്പന്നയായ ദേവി ലക്ഷ്മി അധിവസിക്കുന്നു. നീലോത്പലത്തിൽ സാക്ഷാൽ അംബിക, (ശ്വേത) ഉത്പലത്തിൽ സ്വയം ഷൺമുഖൻ (സ്കന്ദൻ) വിരാജിക്കുന്നു।

Word by Word

• daitya-bilva-patre: in the bilva-leaf associated with the Daityas / acceptable even to Daityas

• sthitā: abiding, established

• lakṣmīḥ: Lakṣmī (goddess of auspiciousness)

• devī: goddess

• lakṣaṇa-saṃyutā: endowed with auspicious signs/attributes

• nīla-utpale: in the blue lotus

• ambikā: Ambikā (the Mother, Pārvatī/Śakti)

• sākṣāt: directly, in person

• utpale: in the lotus

• ṣaṇmukhaḥ: Ṣaṇmukha (six-faced Skanda)

• svayam: himself, personally

Speaker

Suta Goswami (narrating Linga-puja significance to the sages of Naimisharanya)

Characters & Entities

• Lakshmi
• Ambika (Parvati)
• Shanmukha (Skanda)
• Shiva

FAQs

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

It teaches that specific offerings (bilva-leaf, blue lotus, lotus) are not mere materials but loci of divine presence, making Śiva-pūjā a direct channel of śakti and anugraha (grace) for the worshipper.

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

Śiva-tattva is shown as the Pati who receives worship through empowered symbols; the presence of deities within offerings implies Śiva’s all-pervasive lordship that sanctifies names, forms, and ritual substances to liberate the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

It highlights upacāra-based Linga-pūjā—selecting bilva and lotus offerings with mantra-bhāva—supporting Pāśupata discipline by purifying intention and focusing consciousness on Pati through sacred correspondences.