Shloka 15
गजाननपूजा तथा औपासन-होमविधिः
Worship of Gajānana and the Procedure of Aupāsana-Homa
जपेद्ब्रह्माणि सन्धार्य्य चित्तं शिवपदांबुजे । प्रजापतिमथेन्द्रञ्च विश्वेदेवास्ततः परम्
japedbrahmāṇi sandhāryya cittaṃ śivapadāṃbuje | prajāpatimathendrañca viśvedevāstataḥ param
மனத்தை சிவபாத கமலத்தில் நிலைநிறுத்தி, பிரம்மாவிலிருந்து தொடங்கி ஜபம் செய்ய வேண்டும். பின்னர் முறையே பிரஜாபதி, அதன் பின் இந்திரன், அதன் பின் விச்வேதேவர்கள் என வரிசையாக ஜப-ஆவாஹனம் செய்ய வேண்டும்.
Suta Goswami (narrating the Kailāsa teachings to the sages, in the style of Shiva Purana discourse)
Tattva Level: pashu
Shiva Form: Sadāśiva
Sthala Purana: Not a site-legend; it prescribes a mental fixation (citta-dhāraṇā) on Śiva’s lotus-feet while invoking a graded set of Vedic deities (Brahmā, Prajāpati, Indra, Viśvedevas).
Significance: Frames Śiva as the inner refuge and telos of all invocations—supporting the Siddhānta view that other devatās function within Śiva’s lordship; steadiness at Śiva’s feet is the doorway to grace (anugraha).
Role: teaching
FAQs
It teaches that all mantra-practice becomes fruitful only when the mind is anchored in Śiva, the Supreme Pati; other divine invocations are to be done in an ordered way while keeping Śiva as the inner refuge.
“Śiva’s lotus-feet” implies Saguna upāsanā—devotional concentration on Śiva’s gracious form (often centered on the Liṅga in practice)—so that japa is not merely verbal but becomes Śiva-oriented contemplation.
A japa-and-dhyāna method: steady the mind on Śiva first, then proceed with prescribed invocations in sequence; the key takeaway is unwavering one-pointedness (ekāgratā) in Śiva during repetition.