Shloka 16

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

गन्धद्वारां दुराधर्षाम् इति मन्त्रेण मन्त्रवित् कपिलागोमयेनैव खस्थेनैव तु लेपयेत्

Transliteration

gandhadvārāṃ durādharṣām iti mantreṇa mantravit kapilāgomayenaiva khasthenaiva tu lepayet

Translation

Der Mantra-Kundige soll, während er das Mantra rezitiert, das mit „gandhadvārāṁ durādharṣām“ beginnt, den Verehrungsplatz oder den Ort des Liṅga mit dem Dung einer fahlbraunen Kuh (kapilā) bestreichen und dabei nur das verwenden, was gerade zur Hand ist.

Word by Word

• गन्धद्वाराम्: ‘having fragrance as the doorway’ (a mantra-epithet)

• दुराधर्षाम्: irresistible, unassailable

• इति: thus/so

• मन्त्रेण: with the mantra

• मन्त्रवित्: the knower of mantra, adept

• कपिला-गोमयेन: with the dung of a tawny (kapilā) cow

• एव: indeed/only

• खस्थेन: with what is present/available on the spot (lit. ‘standing in place’)

• एव तु: only then/indeed

• लेपयेत्: should plaster/smear (for purification and sanctification).

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes ritual purification of the Linga-site through sanctifying plastering (lepa) with kapilā cow-dung while invoking a mantra, aligning outer cleanliness with the consecration required for Shiva-Linga worship.

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

By insisting on mantra-guided sanctification, it implies Shiva as Pati—approached through śuddhi and mantra-śakti—where the devotee (paśu) removes impurities that function as pāśa (bondage) before offering worship.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi act of śauca (purificatory preparation) empowered by mantra-japa—an outer discipline that supports inner steadiness central to Shaiva sādhana and Pāśupata-oriented worship.