Shloka 35

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

Devanagari script

श्वेतार्ककुसुमे साक्षाच् चतुर्वक्त्रः प्रजापतिः कर्णिकारस्य कुसुमे मेधा साक्षाद्व्यवस्थिता

Transliteration

śvetārkakusume sākṣāc caturvaktraḥ prajāpatiḥ karṇikārasya kusume medhā sākṣādvyavasthitā

Translation

سفید آرک کے پھول میں چار چہروں والے پرجاپتی (برہما) خود ساکشات موجود ہیں۔ اور کرنیکار کے پھول میں میدھا دیوی ساکشات قائم و مستقر ہے۔

Word by Word

• śvetārka-kusume: in the white arka flower

• sākṣāt: directly, manifestly

• catur-vaktraḥ: the four-faced one

• prajāpatiḥ: Prajāpati (Brahmā, lord of progeny)

• karṇikārasya: of the karṇikāra tree

• kusume: in the flower

• medhā: Medhā (intelligence, sacred insight as a deity)

• sākṣāt: directly

• vyavasthitā: stands established, abides

Speaker

Suta Goswami (narrating the Linga Purana teaching on Śiva-pūjā materials)

Characters & Entities

• Brahma
• Prajapati
• Medha

FAQs

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

It teaches that specific flowers used in Śiva-pūjā are not merely decorative: they are seats (adhiṣṭhāna) of particular deities, making the offering a conscious, mantra-aligned act that refines the worshipper (pashu) toward Pati.

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

By implying that all devatās and their powers (like Brahmā’s creative authority and Medhā’s illumination) are accessible through properly ordered Śiva-arcana, it reflects Śiva-tattva as the supreme integrator—Pati to whom the cosmos and its intelligences are offered and through whom they become spiritually efficacious.

What ritualistic or Yogic practice is highlighted here?

Puṣpa-niyama (disciplined selection of flowers) as part of Śiva-pūjā—an outer practice that supports inner Pāśupata orientation by cultivating medhā (clear discernment) and sattvic focus while offering to the Liṅga.