Shloka 117
Praṇava-Māhātmya and the Twofold Mantra (Sūkṣma–Sthūla) in Śaiva Sādhanā
प्रथमं मूलमायायाः स्थानं तत्रैव शोभनम् । ततः परं गर्भगृहं लिंगस्थानं परं शुभम्
prathamaṃ mūlamāyāyāḥ sthānaṃ tatraiva śobhanam | tataḥ paraṃ garbhagṛhaṃ liṃgasthānaṃ paraṃ śubham
First, one should establish there the beautiful seat of Mūla-Māyā. Next, beyond that, one should construct the garbhagṛha (inner sanctum)—the supremely auspicious place for the Liṅga.
Suta Goswami
Tattva Level: pasha
Jyotirlinga: Viśvanātha
Sthala Purana: The verse encodes a ritual-architectural theology: before the liṅga’s garbhagṛha, a seat of Mūla-Māyā is established—signaling that bondage/veiling is acknowledged and ritually ‘placed’ at the threshold, while the liṅga within is the supreme auspicious center.
Significance: Pilgrimage is portrayed as moving from the domain of Māyā (pāśa) toward the liṅga (Pati), enacting inner liberation through outer spatial progression.
Shakti Form: Pārvatī
Role: creative
Offering: pushpa
FAQs
The verse lays out a sacred hierarchy in worship-space: the primordial power (Mūla-Māyā) is acknowledged, and then the devotee is led inward to the garbhagṛha where the Liṅga—Saguna Shiva as the grace-giving form of Pati—is स्थापित, indicating the movement from outer ordering to inner realization.
It explicitly identifies the garbhagṛha as the ‘liṅgasthāna,’ teaching that the Liṅga is the supreme auspicious focus for dhyāna and pūjā—Saguna Shiva accessible to the bound soul (paśu) for purification and liberation.
It implies disciplined, orderly temple-pūjā centered on the Liṅga in the sanctum—entering with purity, focusing the mind on Shiva, and performing japa such as the Pañcākṣarī (“Om Namaḥ Śivāya”) while offering water/abhisheka as appropriate.