Shloka 32

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

Condensed Ritual Sequence

Devanagari script

स याति ब्रह्मणो लोकं श्रद्धया मुनिसत्तमाः आवाहनं सुसान्निध्यं स्थापनं पूजनं तथा

Transliteration

sa yāti brahmaṇo lokaṃ śraddhayā munisattamāḥ āvāhanaṃ susānnidhyaṃ sthāpanaṃ pūjanaṃ tathā

Translation

O best of sages, one who, with faith, performs the Lord’s invocation in the Liṅga (āvāhana), the rite of establishing His auspicious presence (susānnidhya), the installation (sthāpana), and the worship (pūjana), attains the world of Brahmā, rising by merit on the path that culminates in the grace of Pati, Śiva.

Word by Word

• स (sa): he/that devotee

• याति (yāti): goes/attains

• ब्रह्मणः (brahmaṇaḥ): of Brahmā

• लोकम् (lokam): world/realm

• श्रद्धया (śraddhayā): with faith

• मुनिसत्तमाः (munisattamāḥ): O best of sages

• आवाहनम् (āvāhanam): invocation/bringing near (the deity)

• सुसान्निध्यम् (susānnidhyam): auspicious proximity/presence (making the deity firmly present)

• स्थापनम् (sthāpanam): installation/establishing

• पूजनम् (pūjanam): worship/adoration

• तथा (tathā): and also/likewise

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It lists core steps of Liṅga-pūjā—āvāhana, establishing sacred presence, installation, and worship—and states that doing them with śraddhā yields exalted spiritual merit, symbolized by attaining Brahmā’s realm.

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

Śiva is implied as Pati who can be ritually invoked and made ‘present’ for the devotee; His nearness (sānnidhya) is approachable through disciplined worship, indicating a grace-bearing Lord who responds to devotion rather than a merely abstract principle.

What ritualistic or Yogic practice is highlighted here?

A structured pūjā-vidhi centered on the Liṅga—āvāhana, susānnidhya, sthāpana, and pūjana—supported by śraddhā; as a Shaiva discipline it functions as a purificatory practice for the pashu (soul) preparing for liberation through Pati’s favor.