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Shloka 62

Adhyaya 84: शिवव्रतकथनम्

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

वायोर् यष्टिं कुबेरस्य गदां लोकप्रपूजिताम् टङ्कं चेशानदेवस्य निवेद्यैवं क्रमेण च

vāyor yaṣṭiṃ kuberasya gadāṃ lokaprapūjitām ṭaṅkaṃ ceśānadevasya nivedyaivaṃ krameṇa ca

Menurut tertibnya, hendaklah dipersembahkan tongkat Vāyu, gada Kubera—yang dimuliakan di seluruh alam—serta ṭaṅka (kapak/alat perang) milik dewa Īśāna, sebagai persembahan berurutan dalam upacara pemujaan.

वायोः (vāyoḥ)of Vāyu
वायोः (vāyoḥ):
यष्टिम् (yaṣṭim)staff, rod
यष्टिम् (yaṣṭim):
कुबेरस्य (kuberasya)of Kubera
कुबेरस्य (kuberasya):
गदाम् (gadām)mace
गदाम् (gadām):
लोक-प्रपूजिताम् (loka-prapūjitām)widely worshipped in the worlds
लोक-प्रपूजिताम् (loka-prapūjitām):
टङ्कम् (ṭaṅkam)axe/implement, battle-axe
टङ्कम् (ṭaṅkam):
च (ca)and
च (ca):
ईशान-देवस्य (īśāna-devasya)of Īśāna (Shiva’s northeastern aspect)
ईशान-देवस्य (īśāna-devasya):
निवेद्य (nivedya)having offered/presented
निवेद्य (nivedya):
एवम् (evam)thus
एवम् (evam):
क्रमेण (krameṇa)in sequence, step-by-step
क्रमेण (krameṇa):
च (ca)and
च (ca):

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

V
Vayu
K
Kubera
I
Ishana (Shiva)

FAQs

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.

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).

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.