Shloka 14

उपमन्युना कृष्णाय पाशुपतज्ञान-प्रदानम् तथा दानविधि-फलश्रुतिः

Devanagari script

सौवर्णं राजतं वापि ताम्रं वाथ निवेदयेत् आत्मवित्तानुसारेण योगिनं पूजयेद्बुधः

Transliteration

sauvarṇaṃ rājataṃ vāpi tāmraṃ vātha nivedayet ātmavittānusāreṇa yoginaṃ pūjayedbudhaḥ

Translation

Nên dâng vàng, hoặc bạc, hoặc cả đồng; tùy theo khả năng của mình, người trí hãy tôn kính và thờ phụng vị du-già, thấy nơi ngài kỷ luật đưa paśu (linh hồn bị trói) hướng về Thượng Chủ Śiva, đấng Pati tối thượng.

Word by Word

• सौवर्णम्: gold (made of gold)

• राजतम्: silver

• वा अपि: or even

• ताम्रम्: copper

• वा अथ: or else/otherwise

• निवेदयेत्: should offer/present (as a gift/oblation)

• आत्मवित्त-अनुसारेण: in accordance with one’s own wealth/means

• योगिनम्: the yogin/ascetic practitioner

• पूजयेत्: should honor/worship

• बुधः: the wise/discerning person

Speaker

Suta Goswami (narrating Shiva-puja and dana principles to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames dana (offering) as an integral limb of Shiva-bhakti: one should give metals like gold/silver/copper according to capacity and honor a yogin, reinforcing that sincere, proportionate offering supports Linga-puja and spiritual merit.

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

By directing worship toward the yogin aligned with Shiva’s path, the verse implies Shiva-tattva as Pati (the liberating Lord) and the yogin as a living conduit of disciplined practice guiding the paśu beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

It highlights dana and satkāra (honoring) of yogins as a Shaiva practice—supporting Pashupata-oriented discipline through service and offerings made according to one’s means.