Shloka 21

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

आचम्य च पुनस्तस्माज् जलादुत्तीर्य मन्त्रवित् प्रविश्य तीर्थमध्ये तु पुनः पुण्यविवृद्धये

Transliteration

ācamya ca punastasmāj jalāduttīrya mantravit praviśya tīrthamadhye tu punaḥ puṇyavivṛddhaye

Translation

بعد أداء الأتشامانا (ācamana)، على العارف بالمانترا أن يخرج ثانيةً من ذلك الماء ثم يدخل من جديد إلى قلب التيرثا المقدّس (tīrtha) مرةً أخرى لزيادة الثواب—مُطهِّرًا الباشو (النفس الفردية) بطقسٍ منضبط مُقدَّم إلى باتي (Pati)، السيّد شيفا (Śiva).

Word by Word

• आचम्य: having sipped water for purification (ācamana)

• च: and

• पुनः: again

• तस्मात्: from that

• जलात्: from the water

• उत्तीर्य: having come out/ascended (to the bank)

• मन्त्रवित्: a knower of mantras/one skilled in sacred formulae

• प्रविश्य: having entered

• तीर्थमध्ये: in the middle of the tīrtha (holy bathing place)

• तु: indeed

• पुनः: again

• पुण्यविवृद्धये: for the increase/growth of merit (puṇya)

Speaker

Suta Goswami (narrating Shiva-rite instructions within the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It emphasizes ritual purity and repeated sacred immersion as supportive disciplines for Shiva-upasana, where bodily purification and mantra-competence prepare the devotee to approach the Linga with increased puṇya and steadiness.

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

Shiva is implied as Pati—the sanctifying Lord—toward whom tīrtha rites and mantra-based discipline are directed, helping the pashu loosen pasha (impurities and bonds) through ordered observance.

What ritualistic or Yogic practice is highlighted here?

Ācamana, exiting the water, and re-entering the tīrtha for repeated immersion—an external rite aligned with inner Pāśupata-style discipline of mantra, purity, and intentional repetition.