Shloka 26

Adhyaya 35 — दधीचि-क्षुप-युद्धम्, भार्गवोपदेशः, मृतसंजीवनी (त्र्यम्बक) मन्त्रः

Devanagari script

जप्त्वा हुत्वाभिमन्त्र्यैवं जलं पीत्वा दिवानिशम् लिङ्गस्य संनिधौ ध्यात्वा नास्ति मृत्युभयं द्विज

Transliteration

japtvā hutvābhimantryaivaṃ jalaṃ pītvā divāniśam liṅgasya saṃnidhau dhyātvā nāsti mṛtyubhayaṃ dvija

Translation

Nachdem man (den Mantra) als Japa rezitiert, Oblationen (huta) dargebracht und so das Wasser durch Mantra geweiht hat, soll man dieses Wasser bei Tag und bei Nacht trinken. In Meditation in der Gegenwart des Śiva-liṅga — o Dvija, Zweimalgeborener — gibt es keine Furcht vor dem Tod.

Word by Word

• जप्त्वा (japtvā): having recited (mantra)

• हुत्वा (hutvā): having offered oblations into fire

• अभिमन्त्र्य (abhimantrya): having empowered/consecrated by mantra

• एवम् (evam): thus, in this manner

• जलम् (jalam): water

• पीत्वा (pītvā): having drunk

• दिवानिशम् (divāniśam): day and night

• लिङ्गस्य (liṅgasya): of the Liṅga (Śiva’s emblem/form)

• संनिधौ (saṃnidhau): in the proximity/presence

• ध्यात्वा (dhyātvā): having meditated

• न अस्ति (nāsti): there is not

• मृत्युभयम् (mṛtyu-bhayam): fear of death

• द्विज (dvija): O twice-born (brahmin initiate).

Speaker

Suta Goswami (narrating the Linga Purana teachings to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Linga

FAQs

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

It presents a complete Linga-upāsanā sequence—japa, homa, mantra-consecration of water, and dhyāna near the Liṅga—stating that such disciplined worship removes mṛtyu-bhaya (fear of death) by taking refuge in Pati (Śiva).

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

Śiva is implied as the death-transcending Lord (Pati) whose presence at the Liṅga grants abhayam; by turning the pashu-mind toward Him through dhyāna, the pāśa of fear and mortality is weakened.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa with homa, followed by drinking abhimantrita-jala (consecrated water) and sustained dhyāna in the Liṅga’s presence—combining pūjā-vidhi with a Pāśupata-style inner focus on Śiva as the liberating principle.