मृत्युञ्जय-विद्या-प्रादुर्भावः
The Manifestation/Transmission of the Mṛtyuñjaya Vidyā
तुलसीदेवगंधारीबृहत्पत्रीकुशांकुरैः । नद्यावर्तैरगस्त्यैश्च सशालैर्देवदारुभिः
tulasīdevagaṃdhārībṛhatpatrīkuśāṃkuraiḥ | nadyāvartairagastyaiśca saśālairdevadārubhiḥ
Mereka juga mempersembahkan tulasī, gandhārī yang harum, dedaunan suci berdaun besar, pucuk kuśa yang lembut; bunga nadyāvarta dan bunga agastya; bersama daun śāla serta persembahan deodāra (kayu cedar)—menghimpun bahan-bahan bertuah untuk menenangkan hati Sang Tuhan.
Sūta Gosvāmin (narrating to the sages at Naimiṣāraṇya in the Yuddhakhaṇḍa context)
Tattva Level: pashu
Shiva Form: Mahadeva
Sthala Purana: General worship-material enumeration; inclusion of kuśa and devadāru evokes broader Vedic-Āgamic ritual continuity rather than a localized sthala-māhātmya.
Significance: Highlights ‘śuddhi’ (purificatory) materials—kuśa, sacred leaves, fragrant woods—supporting the devotee’s transition from pasha-boundness toward grace.
Role: nurturing
Offering: pushpa
It emphasizes that sincere bhakti is expressed through śuddha (pure) and maṅgala (auspicious) upacāras—natural offerings that discipline the mind, cultivate reverence, and turn the devotee toward Pati (Śiva), the liberating Lord.
These are standard pūjā-dravyas for Saguna worship—offering leaves, flowers, and fragrant items to the Liṅga as a visible focus, while internally remembering Śiva as the indwelling consciousness beyond form.
Collect and offer auspicious leaves/flowers with mantra-japa—especially the Pañcākṣarī “Om Namaḥ Śivāya”—maintaining purity, steadiness, and one-pointed devotion during Liṅga-pūjā.