Shloka 29

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

आत्मत्रयं ततश्चोर्ध्वं तस्यान्ते शिवपीठिका सद्योजातं प्रपद्यामीत्य् आवाह्य परमेश्वरम्

Transliteration

ātmatrayaṃ tataścordhvaṃ tasyānte śivapīṭhikā sadyojātaṃ prapadyāmīty āvāhya parameśvaram

Translation

ثم فوق ثلاثية الذات يُقام «مقعد شيفا»؛ وعند نهايته، باستدعاء الربّ الأعلى، يُنادى عليه بالمانترا: «ألجأ إلى سَدْيُوجاتا»، وبذلك يُدعى باراميشڤارا (شيفا) ليحضر.

Word by Word

• ātmatrayam: the triad of the self (threefold principle/levels of the embodied being)

• tataḥ: then/thereafter

• ca: and

• ūrdhvam: above/upon

• tasya: of that

• ante: at the end/at the upper termination

• śivapīṭhikā: the Śiva-seat/pedestal (pīṭha for worship)

• sadyojātam: Sadyojāta (the western face/aspect of Śiva, first of the five Brahma-mantras)

• prapadyāmi: I take refuge/I surrender

• iti: thus (quoting the mantra)

• āvāhya: having invoked/having invited (āvāhana)

• parameśvaram: the Supreme Lord, Śiva (Pati).

Speaker

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

Characters & Entities

• Shiva
• Parameshvara
• Sadyojata

FAQs

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

It gives a core ritual step: establishing the Śiva-pīṭha and performing āvāhana (invocation) through the Sadyojāta refuge-mantra, making the worship a living encounter with Pati (Śiva) rather than a mere external offering.

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

Śiva is addressed as Parameśvara—Pati, the supreme Lord—who can be invoked and made present for the devotee; the act of “prapadyāmi” emphasizes surrender of the Pashu (individual soul) seeking release from Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Āvāhana with a pañcabrahma-linked mantra (Sadyojāta) alongside pīṭha-sthāpana; it aligns outer pūjā with inner nyāsa—placing Śiva’s presence above the practitioner’s threefold self for purification and grace.