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

The knowers of mantra declare that a person is freed even by bathing the Liṅga just once in this manner—by employing the Pavamāna mantra, and likewise the Vāmīyaka mantra as well.

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.