Shloka 36

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

Devanagari script

करवीरे गणाध्यक्षो बके नारायणः स्वयम् सुगन्धिषु च सर्वेषु कुसुमेषु नगात्मजा

Transliteration

karavīre gaṇādhyakṣo bake nārāyaṇaḥ svayam sugandhiṣu ca sarveṣu kusumeṣu nagātmajā

Translation

Pada bunga karavīra bersemayam Tuhan para Gaṇa (Gaṇādhyakṣa). Pada “baka” (burung bangau) berdiam Nārāyaṇa sendiri. Dan pada semua bunga yang harum, Puteri Gunung—Śakti—meresapi serta hadir dalam persembahan pemujaan.

Word by Word

• करवीरे: in the karavīra flower

• गणाध्यक्षः: the Lord/Chief of the Gaṇas (Gaṇeśa/gaṇa-nātha principle)

• बके: in the crane/heron

• नारायणः: Nārāyaṇa (Viṣṇu)

• स्वयम्: Himself, directly

• सुगन्धिषु: among the fragrant things

• च: and

• सर्वेषु: in all

• कुसुमेषु: flowers/blossoms

• नगात्मजा: the Mountain’s daughter (Pārvatī/Umā, Śakti)

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ganas
• Ganesha
• Vishnu
• Narayana
• Parvati
• Uma
• Shakti

FAQs

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

It teaches dravya-devatā-sambandha: worship materials are not merely symbolic—specific flowers and beings are viewed as seats of divine presence, making offerings to the Liṅga an act of honoring Pati (Śiva) through His pervasion.

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

By locating divinity within ordinary forms, it points to Śiva-tattva as all-pervading (vyāpin) and inclusive—Śiva’s sphere includes the Gaṇas and also accommodates Nārāyaṇa and Śakti, reflecting a non-contradictory unity under the supreme Pati.

What ritualistic or Yogic practice is highlighted here?

It supports pujā-vidhi through mindful selection of offerings (especially fragrant flowers) and contemplative recognition (bhāvanā) that the deity is present in the offered substance—turning external pūjā into an inward Pāśupata-style awareness that loosens pāśa (bondage).