Shiva Purana — Vayaviya Samhita, Shloka 47
मन्त्रसिद्धिः, प्रतिबन्धनिरासः, श्रद्धा-नियमाः
Mantra Efficacy, Removal of Obstacles, and the Role of Faith/Discipline
तैलेनोच्चाटनं कुर्यात्स्तंभनं मधुना पुनः । स्तंभनं सर्षपेणापि लशुनेन तु पातनम्
tailenoccāṭanaṃ kuryātstaṃbhanaṃ madhunā punaḥ | staṃbhanaṃ sarṣapeṇāpi laśunena tu pātanam
నూనెతో ఉచ్చాటన కర్మ చేయాలి; మధుతో మళ్లీ స్థంభన కర్మ. ఆవాలతో కూడా స్థంభనం చేయవచ్చు; వెల్లుల్లితో పాతన కర్మ నిర్వహించాలి.
Suta Goswami
Tattva Level: pasha
Shiva Form: Kālabhairava
Jyotirlinga: Mahākāleśvara
Sthala Purana: Mahākāla (Ujjain) embodies time-subduing Śiva; the verse’s abhichāra-style operations (uccāṭana, stambhana, pātana) resonate with Kālabhairava/Mahākāla as controller of obstructive forces, though the verse is not a site legend.
Significance: Seeking protection from hostile forces/obstacles; in orthodox framing, such rites are ideally redirected toward self-purification and removal of inner enemies (kāma, krodha, etc.).
Shakti Form: Caṇḍikā
Role: destructive
FAQs
It frames ritual acts as methods for subduing obstacles—outer hostility and inner turbulence—so the devotee can become steady (staṃbhana) and move toward Shiva, the Pati who alone cuts the bonds (pāśa).
Such remedial rites are traditionally performed as auxiliaries to Saguna Shiva worship—approaching the Linga with disciplined offerings and intent—so impediments to japa, pūjā, and dhyāna are pacified and devotion becomes unwavering.
It suggests substance-specific prayoga (applications) used alongside mantra: oil for uccāṭana, honey or mustard for staṃbhana, and garlic for pātana—understood in Shaiva practice as supports to mantra-japa and mental restraint, not replacements for devotion and ethical discipline.