Shloka 59
Umāyāḥ Kriyāyoga-Rahasya
The Esoteric Teaching on Umā’s Kriyāyoga
माधवस्य सिते पक्षे तृतीया याऽक्षयाभिधा । तस्यां यो जगदम्बाया व्रतं कुर्यादतन्द्रितः
mādhavasya site pakṣe tṛtīyā yā'kṣayābhidhā | tasyāṃ yo jagadambāyā vrataṃ kuryādatandritaḥ
在摩陀婆月（毗舍佉，Vaiśākha）的白半月中，于名为“阿克沙雅”（Akṣayā）的第三月日——凡在此日不懈怠地奉行 जगदम्बा（Jagadambā，宇宙之母乌玛）的誓戒（vrata）者……
Suta Goswami (narrating the observances and their fruits to the sages at Naimiṣāraṇya, as typical of the Purāṇic frame in the Umāsaṃhitā)
Tattva Level: pashu
Significance: Anchors the observance to a calendrical sacred time: Vaiśākha śukla tṛtīyā (Akṣayā). Such tithi-fixation turns time itself into a tīrtha, intensifying merit and auspiciousness for Devī-vrata.
Shakti Form: Umā
Role: nurturing
Cosmic Event: Akṣayā Tṛtīyā (Vaiśākha śukla tṛtīyā) is identified as an ‘imperishable’ merit-bearing tithi; month Mādhava = Vaiśākha (late spring/early summer).
FAQs
It sanctifies Akṣayā Tṛtīyā (Vaiśākha śukla tṛtīyā) as a specially potent time for worshipping Jagadambā (Umā), emphasizing disciplined vrata as a means to accrue imperishable spiritual merit that supports devotion and liberation-oriented life.
In Śaiva Siddhānta, Umā is inseparable from Śiva; observing Jagadambā’s vrata strengthens bhakti toward the divine couple. Such devotion naturally complements saguna worship—especially Śiva-liṅga pūjā—because Umā’s grace is understood to lead the devotee toward Śiva’s anugraha (saving grace).
The verse directly recommends a focused vrata on Akṣayā Tṛtīyā for Jagadambā—performed ‘atandritaḥ’ (with vigilance). Practically, this implies disciplined observance such as fasting/regulated diet, pūjā and japa with a Śaiva-Śākta orientation (e.g., remembrance of Umā with Śiva), and maintaining purity and steadiness of mind.