Shloka 47

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

गन्धं पुष्पं तथा धूपं दीपमन्नं क्रमेण तु तोयं सुगन्धितं चैव पुनराचमनीयकम्

Transliteration

gandhaṃ puṣpaṃ tathā dhūpaṃ dīpamannaṃ krameṇa tu toyaṃ sugandhitaṃ caiva punarācamanīyakam

Translation

Dans l’ordre prescrit, on offre parfum, fleurs, encens, lampe et nourriture; puis de l’eau parfumée, et de nouveau l’eau pour l’ācamana (gorgée rituelle)—ainsi s’achève la suite du culte du Liṅga, signe manifeste de Pati (Śiva).

Word by Word

• गन्धम्: fragrance/perfumed unguent

• पुष्पम्: flowers

• तथा: and also

• धूपम्: incense/fumigation

• दीपम्: lamp/light offering

• अन्नम्: food/naivedya

• क्रमेण: in sequence/according to order

• तु: indeed

• तोयम्: water

• सुगन्धितम्: fragrant/perfumed

• च एव: and indeed

• पुनः: again

• आचमनीयकम्: water for sipping/ritual ācamana

Speaker

Suta Goswami (narrating the Linga-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Linga

FAQs

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

It codifies the upacāra-krama (ordered offerings) for Linga-pūjā—fragrance, flowers, incense, lamp, food, then water—showing that devotion to Pati (Śiva) is expressed through disciplined, sequential ritual acts.

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

Śiva is implied as Pati, the Lord who graciously accepts offerings through the Linga as a manifest focus; the ordered worship reflects approaching Shiva-tattva with purity, light (jñāna), and surrender that loosens pāśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

It highlights Linga-pūjā with upacāras and ācamana (ritual sipping of water) as a purity practice—supporting inner discipline that complements Pāśupata-oriented sādhanā through regulated action (kriyā) and reverence.