Shloka 22

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

धरणि त्वं महाभोगे भूमिस्त्वं धेनुरव्यये लोकानां धारिणी त्वं हि मृत्तिके हर पातकम्

Transliteration

dharaṇi tvaṃ mahābhoge bhūmistvaṃ dhenuravyaye lokānāṃ dhāriṇī tvaṃ hi mṛttike hara pātakam

Translation

يا أرضُ، يا ذاتَ النِّعَمِ الغزيرة! أنتِ الأرضُ الحاملة، وأنتِ البقرةُ التي لا تفنى، تُدرّ كلَّ ما يُحتاج. حقًّا أنتِ حاملةُ العوالم. يا طينَ القداسة (مṛttikā)، امحِ الخطيئة.

Word by Word

• dharaṇi: O Earth

• tvam: you

• mahā-bhoge: richly bestowing enjoyments/abundance

• bhūmiḥ: the ground/earth

• dhenūḥ: cow (giver/nourisher)

• avyaye: imperishable, undecaying

• lokānām: of the worlds

• dhāriṇī: supporter, bearer

• hi: indeed

• mṛttike: O clay/earth (used for rites)

• hara: remove/destroy

• pātakam: sin, demerit

Speaker

Suta Goswami (narrating a traditional stuti used within the Linga Purana’s ritual context)

Characters & Entities

• Bhumi (Earth)

FAQs

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

It sanctifies Bhumi/mṛttikā (earth/clay) as a purifier before worship—supporting the idea that proper śuddhi (ritual purity) is foundational for Linga-pūjā and for removing pāpa that obstructs devotion.

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

By invoking the earth to “remove sin,” the verse implies the Shaiva Siddhanta principle that purification ultimately culminates in grace (anugraha) from Pati (Shiva), who alone can cut pasha (bondage) and cleanse the pashu (soul) of mala.

What ritualistic or Yogic practice is highlighted here?

A pūjā-śuddhi practice: praising and consecrating mṛttikā/bhūmi used in worship (for altar, smearing, or ritual preparation), aligning the devotee’s conduct with Pāśupata-style discipline of purity and sin-removal.