Shloka 35

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

उत्तरे देवदेवेशं विष्णुं गायत्रिया यजेत् वह्नौ हुत्वा यथान्यायं पञ्चभिः प्रणवेन च

Transliteration

uttare devadeveśaṃ viṣṇuṃ gāyatriyā yajet vahnau hutvā yathānyāyaṃ pañcabhiḥ praṇavena ca

Translation

ثمّ في جهة الشمال يُعبَدُ فيشنو—سيّدُ الآلهة—بواسطة الغاياتري؛ وبعد أن تُقدَّمَ القرابين في النار المقدّسة على وفقِ الشريعة، تُقدَّمُ أيضًا خمسُ قرابين مع البرنَفَة (Praṇava: أوم Oṁ).

Word by Word

• uttare: to the north / in the northern direction

• devadeveśam: the Lord of the lords of gods, supreme among the devas

• viṣṇum: Viṣṇu

• gāyatriyā: by (the) Gāyatrī mantra

• yajet: one should worship/sacrifice to

• vahnau: in the fire (Agni)

• hutvā: having offered oblations

• yathā-nyāyam: according to proper rule/ordinance

• pañcabhiḥ: with five (oblations/offerings)

• praṇavena: with the Praṇava “Oṁ”

• ca: and/also

Speaker

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

Characters & Entities

• Vishnu
• Agni

FAQs

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

It shows that Linga Purana worship integrates Vedic homa and directional worship, honoring Viṣṇu with Gāyatrī and Oṁ-offerings as part of a Shiva-centered discipline—affirming harmony of deities while keeping the puja orderly (yathā-nyāya).

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

By prescribing reverence to Viṣṇu within the same ritual framework, it reflects the Purāṇic Shaiva view that Pati (Śiva) is the supreme ground in which divine functions are coordinated; honoring Viṣṇu does not contradict Shaiva Siddhānta but supports the integrated cosmic order upheld by Śiva.

What ritualistic or Yogic practice is highlighted here?

A mantra-based homa: worship with the Gāyatrī mantra and five regulated oblations with the Praṇava (Oṁ), emphasizing disciplined ritual action (kriyā) that purifies the pashu (soul) and loosens pasha (bondage).