Shloka 26

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

आचम्याचमनं कुर्यात् स्वसूत्रोक्तं समीक्ष्य च पवित्रहस्तः स्वासीनः शुचौ देशे यथाविधि

Transliteration

ācamyācamanaṃ kuryāt svasūtroktaṃ samīkṣya ca pavitrahastaḥ svāsīnaḥ śucau deśe yathāvidhi

Translation

Habiendo sorbido primero agua para la purificación, debe realizarse el ācamana exactamente como lo prescribe el propio sūtra; con la mano ritualmente purificada, sentado en un lugar limpio, procédase según la regla debida—y así se vuelve apto para la adoración de Pati, el Señor Śiva.

Word by Word

• आचम्य (ācamya): having performed the initial sip/purification

• आचमनम् (ācamanaṃ): the rite of sipping water (acamana)

• कुर्यात् (kuryāt): should do/perform

• स्वसूत्रोक्तम् (svasūtroktaṃ): as stated in one’s own Gṛhya/Dharma-sūtra tradition

• समीक्ष्य (samīkṣya): having considered/verified

• च (ca): and

• पवित्रहस्तः (pavitra-hastaḥ): with a purified/ritually sanctified hand

• स्वासीनः (svāsīnaḥ): seated properly/at ease

• शुचौ (śucau): in a clean/pure

• देशे (deśe): place

• यथाविधि (yathā-vidhi): according to the prescribed method.

Speaker

Suta Goswami (narrating Shiva-puja vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes adhikāra (ritual eligibility) for Linga-puja: purification through ācamana, correct observance of one’s sūtra, clean space, and sanctified hands—so the worshipper approaches Pati (Śiva) with śauca and discipline.

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

By implying that the bound soul (paśu) must remove surface impurity and align with vidhi before worship, it reflects Śiva as Pati—the supreme Lord approached through ordered purity, where outward cleanliness supports inward clarity for grace (anugraha).

What ritualistic or Yogic practice is highlighted here?

Ācamana and preparatory śauca (purification) are highlighted—an essential puja-vidhi step that also mirrors Pāśupata discipline: regulated conduct, purity of body and intention, and methodical readiness for Śiva-upāsanā.