Shloka 40

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

Adhyaya 27

Devanagari script

यैर्लिङ्गं सकृदप्येवं स्नाप्य मुच्येत मानवः पवमानेन मन्त्रज्ञाः तथा वामीयकेन च

Transliteration

yairliṅgaṃ sakṛdapyevaṃ snāpya mucyeta mānavaḥ pavamānena mantrajñāḥ tathā vāmīyakena ca

Translation

ويُصرّح العارفون بالمانترا أنّ الإنسان يتحرّر حتى لو اغتسل اللِنغا مرةً واحدةً على هذا النحو—باستعمال مانترا «پَوَمَانَا» (Pavamāna)، وكذلك مانترا «ڤَامِيْيَكَ» (Vāmīyaka) أيضًا.

Word by Word

• यैः: by which (mantras/means)

• लिङ्गम्: the Liṅga (Śiva’s emblem)

• सकृत्: once

• अपि: even

• एवम्: thus/in this prescribed way

• स्नाप्य: having bathed (ritually anointed)

• मुच्येत: is released, becomes liberated

• मानवः: a human being (pāśu, bound soul)

• पवमानेन: with the Pavamāna (purifying) mantra

• मन्त्रज्ञाः: those who know mantras/ritual science

• तथा: and likewise

• वामीयकेन: with the Vāmīyaka mantra

• च: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It asserts the liberative potency of Liṅga-snāna (ritual bathing/abhisheka) when performed with Vedic purificatory mantras—showing that even a single, properly consecrated act of worship can cut through pāśa (bondage) by Śiva’s grace as Pati.

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

Śiva is implied as Pati—the Lord who grants mukti—so that contact with His Liṅga through mantra-sanctified worship becomes a direct means for the pāśu (individual soul) to be released from impurity and bondage.

What ritualistic or Yogic practice is highlighted here?

Mantra-guided Liṅga-abhisheka (snāna) using the Pavamāna and Vāmīyaka mantras—an external rite aligned with inner purification, supporting the Pāśupata orientation of cleansing bonds (pāśa) through disciplined worship.