Shloka 10

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

Devanagari script

कृत्वा हैमं शुभं पद्मं कर्णिकाकेसरान्वितम् नवरत्नैश् च खचितम् अष्टपत्रं यथाविधि

Transliteration

kṛtvā haimaṃ śubhaṃ padmaṃ karṇikākesarānvitam navaratnaiś ca khacitam aṣṭapatraṃ yathāvidhi

Translation

Menurut tatacara yang ditetapkan, hendaklah dibuat teratai suci daripada emas, lengkap dengan karṇikā (teras) dan serabut benang sari, dihias dengan navaratna (sembilan permata), serta dibentuk berkelopak lapan sebagaimana wajar, sebagai persembahan dalam pemujaan Liṅga kepada Pati, Tuhan Śiva.

Word by Word

• कृत्वा: having made

• हैमम्: of gold

• शुभम्: auspicious, pure

• पद्मम्: lotus

• कर्णिका: pericarp/central seed-cup of the lotus

• केसर-अन्वितम्: endowed with filaments/stamens

• नवरत्नैः: with the nine gems

• च: and

• खचितम्: inlaid, set (with gems)

• अष्ट-पत्रम्: eight-petalled

• यथा-विधि: according to rule, as enjoined in ritual

Speaker

Suta Goswami (narrating Shiva-puja vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes a specific, rule-based upacāra: offering (or preparing) an auspicious eight-petalled golden lotus inlaid with navaratna, emphasizing purity, precision, and devotional excellence in Linga-pūjā.

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

By directing the finest, ritually perfect offering to the Linga, the verse implies Śiva as Pati—the supreme recipient of worship—whose grace severs Pāśa (bondage) and uplifts the Paśu (individual soul) when worship is performed with vidhi and bhakti.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi detail: crafting/arranging an aṣṭapatra (eight-petalled) padma with karṇikā and kesara, adorned with navaratna, as a formal offering in Śaiva Linga worship (supportive of Pāśupata-aligned discipline through meticulous observance).