Shloka 29

Pāśupata-vrata Māhātmya: Dvādaśa-Liṅga Mahāvrata, Month-wise Dravya, and Pūjā-krama

Devanagari script

फ़्लोwएर् => देइत्य् बिल्वपत्रे स्थिता लक्ष्मीर् देवी लक्षणसंयुता नीलोत्पले ऽंबिका साक्षाद् उत्पले षण्मुखः स्वयम्

Transliteration

flower => deity bilvapatre sthitā lakṣmīr devī lakṣaṇasaṃyutā nīlotpale 'ṃbikā sākṣād utpale ṣaṇmukhaḥ svayam

Translation

بیل پتر میں خوش بختی کی علامتوں سے یُکت دیوی لکشمی مقیم ہے۔ نیلے اُتپل میں ساکشات امبیکا ہے، اور (سفید) اُتپل میں خود شَنمُکھ (سکند) جلوہ گر ہے۔

Word by Word

• daitya-bilva-patre: in the bilva-leaf associated with the Daityas / acceptable even to Daityas

• sthitā: abiding, established

• lakṣmīḥ: Lakṣmī (goddess of auspiciousness)

• devī: goddess

• lakṣaṇa-saṃyutā: endowed with auspicious signs/attributes

• nīla-utpale: in the blue lotus

• ambikā: Ambikā (the Mother, Pārvatī/Śakti)

• sākṣāt: directly, in person

• utpale: in the lotus

• ṣaṇmukhaḥ: Ṣaṇmukha (six-faced Skanda)

• svayam: himself, personally

Speaker

Suta Goswami (narrating Linga-puja significance to the sages of Naimisharanya)

Characters & Entities

• Lakshmi
• Ambika (Parvati)
• Shanmukha (Skanda)
• Shiva

FAQs

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

It teaches that specific offerings (bilva-leaf, blue lotus, lotus) are not mere materials but loci of divine presence, making Śiva-pūjā a direct channel of śakti and anugraha (grace) for the worshipper.

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

Śiva-tattva is shown as the Pati who receives worship through empowered symbols; the presence of deities within offerings implies Śiva’s all-pervasive lordship that sanctifies names, forms, and ritual substances to liberate the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

It highlights upacāra-based Linga-pūjā—selecting bilva and lotus offerings with mantra-bhāva—supporting Pāśupata discipline by purifying intention and focusing consciousness on Pati through sacred correspondences.