Shloka 37
Dāruvana-parīkṣā: Śaṅkara’s Test and the Linga’s Ritual-Theological Grounding
गिरिजां योनिरूपां च बाणं स्थाप्य शुभं पुनः । तत्र लिंगं च तत्स्थाप्यं पुनश्चैवाभिमंत्रयेत्
girijāṃ yonirūpāṃ ca bāṇaṃ sthāpya śubhaṃ punaḥ | tatra liṃgaṃ ca tatsthāpyaṃ punaścaivābhimaṃtrayet
Again, one should auspiciously place the yoni-form pedestal of Girijā (Pārvatī) and set the bāṇa, the Liṅga-stone, upon it. Then, establishing the Liṅga there, one should once more consecrate it by reciting the appropriate mantras.
Suta Goswami
Tattva Level: pati
Shiva Form: Umāpati
Significance: Emphasizes the inseparability of Śiva and Śakti in iconography and worship: liṅga (Śiva) established upon yoni-pīṭha (Śakti) for completeness of the rite and auspiciousness.
Shakti Form: Pārvatī
Role: creative
FAQs
It presents the Liṅga as Saguna Śiva—Śiva made accessible for devotion—installed upon the yoni-form base of Girijā, indicating the inseparable unity of Śiva-Śakti and the auspicious grounding of worship through mantra-consecration.
The verse is explicitly procedural: place the yoni (pīṭha), set the bāṇa-liṅga, then establish the Liṅga and sanctify it with mantras—showing that Saguna worship is performed through proper स्थापना (installation) and अभिमन्त्रण (mantric invocation).
It suggests a consecration step: after placing the pedestal and Liṅga, one should recite mantras again (abhimantrayet), typically centered on Śiva-mantras such as the Pañcākṣarī (“Om Namaḥ Śivāya”) during Liṅga-pūjā.