Shloka 69
गजाननपूजा तथा औपासन-होमविधिः
Worship of Gajānana and the Procedure of Aupāsana-Homa
सर्वमंत्राद्यः प्रदेशे मयेति च पदं वदेत् । प्रणवं पूर्वमुद्धृत्य समष्टिं व्याहृतीर्वदेत्
sarvamaṃtrādyaḥ pradeśe mayeti ca padaṃ vadet | praṇavaṃ pūrvamuddhṛtya samaṣṭiṃ vyāhṛtīrvadet
Sa angkop na bahagi ng pagbigkas, dapat sabihin ang salitang “mayā” (“sa pamamagitan ko / para sa akin”). Pagkatapos bigkasin muna ang Praṇava na “Oṁ”, saka bigkasin ang mga Vyāhṛti nang sama-sama sa ganap na anyo (bhūḥ, bhuvaḥ, svaḥ).
Suta Goswami (narrating the Kailasa Samhita teachings to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Sadāśiva
FAQs
It emphasizes mantra-śuddhi (purity and correctness of recitation): beginning with Oṁ and integrating the Vyāhṛtis aligns the practitioner’s speech and intention toward Śiva, supporting inner purification and steadiness in sādhanā.
In Saguna Śiva worship (including Liṅga-pūjā), precise mantra procedure is part of upacāra and japa. Starting with Praṇava and the Vyāhṛtis frames the worship as Vedic-aligned and devotionally offered to Śiva as the indwelling Lord (Pati).
It suggests a structured japa/recitation sequence: first Oṁ (Praṇava), then the Vyāhṛtis in their collective form, and inserting the word “mayā” at the prescribed point—indicating attention to traditional mantra-vidhi during worship or meditation.