Śivapūjā-stuti: Deva-Ṛṣi-Paramparāyāṃ Śaṃkara-caritasya Prastāvaḥ
Prelude to Śaṃkara’s narrative and the lineage of Śiva-worship
प्रियव्रतश्च तत्पुत्रास्तथा चोत्तानपात्सुतः । तद्वंशाश्चैव राजानश्शिवपूजनकारकाः
priyavrataśca tatputrāstathā cottānapātsutaḥ | tadvaṃśāścaiva rājānaśśivapūjanakārakāḥ
Priyavrata dan putera-puteranya, demikian juga putera Uttānapāda; serta para raja yang lahir dalam keturunan mereka—semuanya adalah pelaksana pemujaan kepada Śiva dengan penuh kesetiaan.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: The verse functions as a dynastic catalogue (vaṃśānucarita) highlighting exemplary royal lineages who maintained Śiva-pūjā; it is not tied to a single liṅga-sthala narrative.
Significance: Frames Śiva-worship as a royal dharma that yields both worldly stability and spiritual merit, encouraging devotees to emulate kingly steadiness (dhruvatā) in pūjā.
Offering: pushpa
It presents Śiva-bhakti as a dharmic ideal upheld even by great royal lineages—teaching that sincere pūjā to Pati (Śiva) purifies the pashu (individual) and supports both worldly order and liberation-oriented merit.
By praising kings as “śivapūjanakārakāḥ,” the verse points to regular, embodied worship of Saguna Śiva—classically expressed in Śiva-pūjā to the Liṅga in tīrthas and temples, the central devotional mode emphasized in the Koṭirudrasaṃhitā’s pilgrimage framework.
The takeaway is steadiness in daily Śiva-pūjā—offering water and bilva leaves to the Liṅga with mantra-japa (especially the Pañcākṣarī, “Om Namaḥ Śivāya”), supported by simple Shaiva marks such as bhasma (tripuṇḍra) where customary.