Shloka 48

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

Devanagari script

तल् लिङ्गं पूजितं तेन सर्वद्रव्यसमन्वितम् स्थापयेद् वा शिवक्षेत्रे दापयेद् ब्राह्मणाय वा

Transliteration

tal liṅgaṃ pūjitaṃ tena sarvadravyasamanvitam sthāpayed vā śivakṣetre dāpayed brāhmaṇāya vā

Translation

وہ لِنگ جسے اس نے پوجا کیا اور جو تمام پوجا کے سامان سے آراستہ ہو، اسے یا تو شیو کے مقدس کھیتر میں स्थापित کرے، یا برہمن کو متبرک دان کے طور پر دے دے۔

Word by Word

• tat: that

• liṅgam: the (Śiva-)Liṅga

• pūjitam: worshipped, duly honored

• tena: by him (the devotee/ritual performer)

• sarva-dravya-samanvitam: endowed with all materials/offerings (needed for worship)

• sthāpayet: he should install/establish

• vā: or

• śiva-kṣetre: in a Śiva-field, a Śiva holy place/temple precinct

• dāpayet: he should cause to be given/should give (as charity)

• brāhmaṇāya: to a Brāhmaṇa

• vā: or.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahmana

FAQs

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

It links Liṅga-pūjā to two sanctioned culminations—installation in a Śiva-kṣetra or gifting to a Brāhmaṇa—showing that devotion must mature into stable worship (sthāpana) or dharmic redistribution (dāna) that supports Vedic-Śaiva practice.

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

Śiva is indicated as Pati approached through His Liṅga—worship of the Liṅga, and establishing it in a Śiva-field, affirms Śiva’s immanence as the sanctifying presence that purifies the paśu (bound soul) and loosens pāśa (bondage) through right ritual and offering.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi outcome is emphasized: after consecrated worship with complete materials, one should either perform Liṅga-sthāpana (installation) or Liṅga-dāna (ritual gifting). This supports disciplined Śaiva sādhanā aligned with Pāśupata ideals of purification through worship and relinquishment.