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Shloka 93

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

स्नापयित्वा तु शिष्याय ब्राह्मणानपि पूज्य च समुद्रतीरे नद्यां च गोष्ठे देवालये ऽपि वा

snāpayitvā tu śiṣyāya brāhmaṇānapi pūjya ca samudratīre nadyāṃ ca goṣṭhe devālaye 'pi vā

ముందుగా శిష్యునికి స్నానసంస్కారం చేసి, బ్రాహ్మణులను కూడా పూజించి, ఈ అనుష్ఠానాన్ని సముద్రతీరంలో గానీ, నదీతీరంలో గానీ, గోశాలలో గానీ, దేవాలయంలో గానీ నిర్వహించవచ్చు.

snāpayitvāhaving bathed/caused to bathe (ritually)
snāpayitvā:
tuindeed/then
tu:
śiṣyāyafor the disciple
śiṣyāya:
brāhmaṇānthe Brahmanas
brāhmaṇān:
apialso
api:
pūjyahaving honored/worshipped
pūjya:
caand
ca:
samudra-tīreon the shore of the ocean
samudra-tīre:
nadyāmat/in a river
nadyām:
caand
ca:
goṣṭhein a cattle-shed/cow-pen
goṣṭhe:
deva-ālayein a temple/house of the Deity
deva-ālaye:
apieven
api:
or
:

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

S
Shiva
B
Brahmanas
D
Disciple (Shishya)

FAQs

It emphasizes prerequisite purity and dharmic support—ritual bathing for the disciple and honoring Brahmanas—then permits Linga-oriented worship/observance in multiple sanctified settings (tirtha, riverbank, goshṭha, or temple), showing that Shiva’s grace is accessible wherever proper vidhi is maintained.

Shiva-tattva is implied as all-pervasive and approachable: the Pati (Lord) is not confined to one location, but is worshipped through right conduct, purity, and reverence—transforming ordinary places into valid fields for upasana when aligned with dharma.

A puja-vidhi sequence is highlighted: snāna/abhisheka for the śiṣya (preparatory purification akin to readiness of the pashu), followed by brāhmaṇa-pūjā, and then performance of the observance at approved sacred sites—supporting Pashupata-aligned discipline through purity and right ritual.