Shloka 26

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

Devanagari script

हैमन्तिके महादेवं श्रीपत्त्रेणैव पूजयेत् सर्वमासेषु कमलं हैममेकमथापि वा

Transliteration

haimantike mahādevaṃ śrīpattreṇaiva pūjayet sarvamāseṣu kamalaṃ haimamekamathāpi vā

Translation

Vào mùa Hemanta, nên thờ phụng Mahādeva chỉ bằng lá śrī. Trong mọi tháng, cũng có thể dâng hoa sen—ít nhất một đóa sen của mùa Hemanta—như một nghi lễ Śiva-pūjā.

Word by Word

• haimantike: in the Hemanta season (early winter)

• mahādevam: Mahādeva (Lord Śiva, the Pati)

• śrīpattreṇa: with śrī-leaves (leaves sacred/auspicious for worship)

• eva: indeed/alone

• pūjayet: one should worship

• sarvamāseṣu: in all months

• kamalam: lotus

• haimam: pertaining to Hemanta/seasonal (Hemanta-grown)

• ekam: one (single)

• atha api vā: or even also/at least

Speaker

Suta Goswami (narrating Shiva-puja-vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva (Mahadeva)

FAQs

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

It prescribes seasonally appropriate and universally available offerings—śrī-leaves in Hemanta and at least one lotus in any month—showing that Linga-pūjā is sustained by disciplined devotion (niyama) rather than luxury.

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

By directing worship to Mahādeva as the constant recipient across seasons and months, it implies Śiva as Pati—the ever-present Lord—while the changing offerings reflect the pashu’s regulated approach to transcend pāśa (bondage) through reverent practice.

What ritualistic or Yogic practice is highlighted here?

A puja-niyama aligned with ṛtu (season) and māsa (month): offering specific leaves/lotus as a disciplined observance that supports Pāśupata-oriented purification of the worshipper’s intention.