Shloka 60

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

श्रौतैरेतैर्महामन्त्रैर् मूर्तिमद्भिर् उपस्थितैः यथोक्तविधिना हुत्वा लाजानपि यथाक्रमम्

Transliteration

śrautairetairmahāmantrair mūrtimadbhir upasthitaiḥ yathoktavidhinā hutvā lājānapi yathākramam

Translation

Pagkatapos, sa pamamagitan ng mga dakilang mantrang śrauta na ito—na wari’y may anyo at naroroon sa tabi—maghandog ng homa ayon sa itinakdang paraan, at ihandog din ang lājā (piniritong butil) sa wastong pagkakasunod-sunod.

Word by Word

• श्रौतैः: by śrauta (Vedic) rites/mantras

• एतैः: by these

• महामन्त्रैः: by great mantras

• मूर्तिमद्भिः: endowed with form, embodied (as living presences)

• उपस्थितैः: present, standing near/attending

• यथोक्तविधिना: by the method as stated (scripturally enjoined)

• हुत्वा: having offered into the fire, having made oblations

• लाजान् अपि: parched grains (lājā) also

• यथाक्रमम्: in due order, step-by-step sequence

Speaker

Suta Goswami (narrating śrauta-oriented Śiva-pūjā/homa procedure to the sages)

Characters & Entities

• Shiva
• Agni

FAQs

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

It frames Linga-centered worship as compatible with śrauta homa: mantras are treated as potent, living presences, and offerings (including lājā) must be made in exact prescribed order to please Pati (Śiva) and purify the pashu (worshipper).

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

By implying that the mantra is “mūrtimat” (embodied), it reflects Śaiva siddhānta’s view that Śiva’s grace operates through śakti—sound (mantra) becoming a tangible channel of Pati’s presence that loosens pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A śrauta-style Śiva-homa: offering oblations with mahāmantras and then lājā in sequence—an outer rite that supports inner discipline (Pāśupata orientation) through ordered action, purity, and mantra-focused attention.