Shloka 9

या नार्येवं चरेदब्दं कृष्णामेकां चतुर्दशीम् वर्षान्ते प्रतिमां कृत्वा येन केनापि वा द्विजाः

yā nāryevaṃ caredabdaṃ kṛṣṇāmekāṃ caturdaśīm varṣānte pratimāṃ kṛtvā yena kenāpi vā dvijāḥ

ഓ ദ്വിജന്മാരേ! ഏത് സ്ത്രീ ഇങ്ങനെ ഒരു വർഷം കൃഷ്ണപക്ഷത്തിലെ ഒരു ചതുര്ദശി വ്രതം അനുഷ്ഠിച്ച്, വർഷാന്ത്യത്തിൽ ഏതൊരു മാർഗ്ഗത്തിലായാലും പ്രതിമ നിർമ്മിപ്പിക്കുമോ, അവൾക്ക് ശൈവഭക്തിയുടെ പുണ്യം ലഭിക്കുന്നു—അത് പാശങ്ങളെ ശിഥിലമാക്കി പതി ശിവനിലേക്കു തിരിക്കുന്നു.

या (yā)any woman who
या (yā):
नारी (nārī)woman
नारी (nārī):
एवम् (evaṁ)thus/in this manner
एवम् (evaṁ):
चरेत् (caret)should observe/practice
चरेत् (caret):
अब्दम् (abdaṁ)for a year
अब्दम् (abdaṁ):
कृष्णाम् (kṛṣṇām)in the dark fortnight (kṛṣṇa-pakṣa)
कृष्णाम् (kṛṣṇām):
एकाम् (ekāṁ)one/single
एकाम् (ekāṁ):
चतुर्दशीम् (caturdaśīm)the fourteenth lunar day
चतुर्दशीम् (caturdaśīm):
वर्षान्ते (varṣānte)at the end of the year
वर्षान्ते (varṣānte):
प्रतिमाम् (pratimāṁ)an image/icon
प्रतिमाम् (pratimāṁ):
कृत्वा (kṛtvā)having made/caused to be made
कृत्वा (kṛtvā):
येन केनापि (yena kenāpi)by whatever means
येन केनापि (yena kenāpi):
वा (vā)or/indeed
वा (vā):
द्विजाः (dvijāḥ)O twice-born (address to Brahmins)
द्विजाः (dvijāḥ):

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva

FAQs

It links a year-long observance of Krishna Chaturdashi with producing a sacred pratimā at year’s end, framing disciplined vrata and icon-making as supportive acts of Shaiva devotion that accrue merit aligned with Linga-centered worship.

Shiva is implied as Pati—the liberating Lord—toward whom vrata, purity, and consecratory acts orient the paśu (individual soul), gradually weakening pāśa (bondage) through sustained devotion.

A vrata-based discipline: observing Krishna Chaturdashi for one year and culminating with the making of a pratimā (icon), a practice consistent with Shaiva puja-vidhi and merit-making (dharma) that supports inner purification akin to Pashupata-oriented restraint.