Shloka 62

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

वायोर् यष्टिं कुबेरस्य गदां लोकप्रपूजिताम् टङ्कं चेशानदेवस्य निवेद्यैवं क्रमेण च

Transliteration

vāyor yaṣṭiṃ kuberasya gadāṃ lokaprapūjitām ṭaṅkaṃ ceśānadevasya nivedyaivaṃ krameṇa ca

Translation

ക്രമാനുസരിച്ച് വായുദേവന്റെ യഷ്ടി, ലോകങ്ങളിൽ പൂജിക്കപ്പെടുന്ന കുബേരന്റെ ഗദ, കൂടാതെ ഈശാനദേവന്റെ ടങ്കം (പരശു/ഉപകരണം) വിധിപൂർവ്വം സമർപ്പിക്കണം।

Word by Word

• वायोः (vāyoḥ): of Vāyu

• यष्टिम् (yaṣṭim): staff, rod

• कुबेरस्य (kuberasya): of Kubera

• गदाम् (gadām): mace

• लोक-प्रपूजिताम् (loka-prapūjitām): widely worshipped in the worlds

• टङ्कम् (ṭaṅkam): axe/implement, battle-axe

• च (ca): and

• ईशान-देवस्य (īśāna-devasya): of Īśāna (Shiva’s northeastern aspect)

• निवेद्य (nivedya): having offered/presented

• एवम् (evam): thus

• क्रमेण (krameṇa): in sequence, step-by-step

• च (ca): and

Speaker

Suta Goswami (narrating ritual sequence to the sages of Naimisharanya)

Characters & Entities

• Vayu
• Kubera
• Ishana (Shiva)

FAQs

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

It prescribes an ordered offering (krama) of divine emblems—Vāyu’s staff, Kubera’s mace, and Īśāna’s ṭaṅka—showing that Linga-pūjā integrates the powers of the devas as subordinate upachāras offered into Śiva, the Pati (Lord) beyond all.

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

By culminating in Īśāna’s emblem, it implies Śiva’s supremacy: deva-powers and their symbols are ritually ‘returned’ (nivedya) to Śiva, indicating that all cosmic functions ultimately rest in the one Pati who transcends and governs the pashus (souls) and their pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The practice is sequential nivedana (formal presentation/offerings) within Linga-pūjā; in a Pāśupata sense, it mirrors inner renunciation—offering one’s faculties and worldly powers back to Īśāna through disciplined, step-by-step worship.