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

在寒季（Hemanta）之时，应以吉祥叶（śrī-patra）专一礼敬大自在天（Mahādeva）。于每一月中，亦可供奉莲华——至少供上一朵寒季之莲——以作湿婆礼拜（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.