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Shloka 92

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

महाचरुं निवेद्यैवं कृष्णं गोमिथुनं तथा अन्ते च देवदेवाय दापयेच्चूर्णमण्डलम्

mahācaruṃ nivedyaivaṃ kṛṣṇaṃ gomithunaṃ tathā ante ca devadevāya dāpayeccūrṇamaṇḍalam

ఇలా మహాచరువును నైవేద్యంగా సమర్పించి, ఒక కృష్ణ (నల్ల) వృషభాన్ని మరియు గోమిథునం (ఆవు-ఎద్దు జంట)ను కూడా ఇవ్వాలి; చివరలో దేవదేవునికి చూర్ణమండలాన్ని (పొడితో వేసిన మండలం) దానం చేయించాలి।

महाचरुम् (mahācarum)great caru, a principal cooked oblation
महाचरुम् (mahācarum):
निवेद्य (nivedya)having offered/presented
निवेद्य (nivedya):
एवम् (evam)thus, in this manner
एवम् (evam):
कृष्णम् (kṛṣṇam)black one (commonly a black bull as a Śaiva offering)
कृष्णम् (kṛṣṇam):
गोमिथुनम् (gomithunam)a pair of cattle (cow and bull)
गोमिथुनम् (gomithunam):
तथा (tathā)and also
तथा (tathā):
अन्ते (ante)at the end
अन्ते (ante):
च (ca)and
च (ca):
देवदेवाय (devadevāya)to the Lord of gods
देवदेवाय (devadevāya):
दापयेत् (dāpayet)should cause to be given/should donate
दापयेत् (dāpayet):
चूर्णमण्डलम् (cūrṇamaṇḍalam)a maṇḍala made with powdered substances (flour/colored powders) for worship.
चूर्णमण्डलम् (cūrṇamaṇḍalam):

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

S
Shiva

FAQs

It outlines a sequence of offerings—mahācaru, cattle-gifts, and finally a cūrṇa-maṇḍala—showing that Linga-puja is completed not only by upacāras but also by dana (ritual giving) and sacred diagram-worship directed to Devadeva Śiva.

By addressing Śiva as Devadeva, it affirms him as Pati—the supreme Lord beyond the devas—worthy of final dedication, where all acts (karma) are offered to the transcendent ruler who can sever pāśa (bondage) of the paśu (individual soul).

A puja-vidhi emphasizing naivedya (mahācaru), dana (gomithuna and related gifts), and maṇḍala-arcana (powdered ritual diagram), practices that purify the worshipper and support Śaiva discipline aligned with Pāśupata-oriented devotion.