Shloka 25

Adhyaya 84: शिवव्रतकथनम्

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

Devanagari script

अलंकृत्य यथान्यायं शिवाय विनिवेदयेत् सा च सार्धं भवान्या वै मोदते नात्र संशयः

Transliteration

alaṃkṛtya yathānyāyaṃ śivāya vinivedayet sā ca sārdhaṃ bhavānyā vai modate nātra saṃśayaḥ

Translation

Tendo-o adornado devidamente segundo o rito prescrito, deve-se oferecê-lo ao Senhor Śiva. Então Ele—junto de Bhavānī (Śakti)—rejubila-se; disso não há dúvida.

Word by Word

• alaṃkṛtya: having adorned/ornamented

• yathā-nyāyam: according to rule and proper procedure

• śivāya: unto Śiva

• vinivedayet: one should duly offer/present (as naivedya/upacāra)

• sā ca: and He/that (Lord)

• sārdham: together with

• bhavānyā: with Bhavānī (Pārvatī, Śakti)

• vai: indeed

• modate: rejoices/is pleased

• na atra: not here/there is not (in this matter)

• saṃśayaḥ: doubt

Speaker

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

Characters & Entities

• Shiva
• Bhavani
• Parvati

FAQs

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

It states that correct, rule-based adornment and offering (upacāra/naivedya) is not merely decorative—it directly pleases Śiva, affirming puja as an effective means for the pashu (individual soul) to approach Pati (the Lord).

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

Śiva-tattva is shown as inseparable from Śakti: Śiva is pleased “together with Bhavānī,” indicating that worship of the Liṅga culminates in honoring the unified Shiva–Shakti reality that grants grace (anugraha) and loosens pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

It highlights puja-vidhi—performing alankāra (ritual adornment) and proper offering according to injunctions (yathā-nyāyam), a foundational discipline that supports Pāśupata-oriented devotion and inner purification.