Shiva Purana — Rudra Samhita, Shloka 56
पूजाविधिः
Pūjā-vidhiḥ) — The Supreme Procedure of Worship (Morning Observances
वेदमंत्रैर्यथायोग्यं नामभिर्वा समंत्रकैः । चतुर्थ्यंतपदैर्भक्त्या द्रव्याण्येवार्पयेत्तदा
vedamaṃtrairyathāyogyaṃ nāmabhirvā samaṃtrakaiḥ | caturthyaṃtapadairbhaktyā dravyāṇyevārpayettadā
Pagkatapos, nang may debosyon, dapat ihandog ang mga sangkap ng ritwal kay Śiva—gamit ang angkop na mga mantra ng Veda, o kaya’y ang Kanyang mga banal na Pangalan na may kasamang mantra—at bigkasin ang mga pormulang panghandog sa anyong datibo na nagtatapos sa “-āya,” ayon sa itinakda.
Sūta Gosvāmin (narrating Śiva-pūjā injunctions to the sages of Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Ishana
Sthala Purana: Not site-specific; it legitimizes two liturgical registers: (1) Veda-mantra usage ‘as appropriate’ (yathāyogya), and (2) nāma-arcana with mantras—broadly accommodating adhikāra (eligibility).
Significance: Affirms that devotion with correct offering-address (caturthī: ‘-āya’) is efficacious; supports inclusive worship modes while maintaining śāstric order.
Type: stotra
FAQs
It teaches that devotion (bhakti) must be joined with right method (vidhi): offerings become spiritually efficacious when dedicated to Śiva through mantra or Śiva-nāma, aligning the worshipper’s intention with the Lord as Pati (the divine Master) in a disciplined act of surrender.
In Liṅga/Saguṇa worship, the devotee offers water, flowers, bilva, etc., not as mere items but as consecrated dravya—explicitly addressed ‘to Śiva’ through mantra. The dative ending (e.g., śivāya) marks the act of dedication, making the pūjā a direct personal offering to the manifest Lord.
Offer each pūjā item while reciting Vedic mantras if qualified, or Śiva’s names with mantras—especially formulas like “(namaḥ) śivāya”—keeping the dative dedication (“to Śiva”) and steady bhakti as the core practice.