Shloka 57

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

उत्तरे देवदेवेशं नारायणमनामयम् इन्द्रादिलोकपालांश् च कृत्वा भक्त्या यथाविधि

Transliteration

uttare devadeveśaṃ nārāyaṇamanāmayam indrādilokapālāṃś ca kṛtvā bhaktyā yathāvidhi

Translation

Pagkatapos, sa hilagang dako, dapat sambahin—ayon sa wastong ritwal at may taimtim na bhakti—si Nārāyaṇa, Panginoon ng mga diyos, ang walang karamdaman at mapalad; at gayundin si Indra at ang iba pang mga tagapagbantay ng mga daigdig.

Word by Word

• uttare: in the north / in the northern quarter

• devadeveśam: the Lord of the gods

• nārāyaṇam: Nārāyaṇa (Vishnu)

• anāmayam: free from disease, untainted, auspicious

• indrādi-lokapālān: Indra and the other Lokapālas (world-guardians)

• ca: and

• kṛtvā: having done / performing (worship)

• bhaktyā: with devotion

• yathāvidhi: according to prescribed rule/ritual injunction

Speaker

Suta Goswami (narrating the puja-vidhi within the Linga Purana discourse)

Characters & Entities

• Narayana (Vishnu)
• Indra
• Lokapalas

FAQs

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

It shows that Linga-puja is performed with complete ritual completeness (yathāvidhi), honoring directional deities and cosmic guardians alongside the central Shaiva act—supporting a harmonized, Vedic-structured worship.

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

By integrating Nārāyaṇa and the Lokapālas into the puja sequence, the text reflects the Shaiva view of Pati as the all-encompassing Lord whose worship can ritually include other deities without compromising Shiva’s supremacy as the liberating principle for the paśu.

What ritualistic or Yogic practice is highlighted here?

A directional worship step (dik-krama) within puja-vidhi—performed with bhakti and scriptural precision—emphasizing disciplined practice that supports inner purification conducive to Pāśupata-oriented sādhanā.