Shloka 45

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

Adhyaya 27

Devanagari script

विरूपाक्षेण स्कन्देन शतऋग्भिः शिवैस् तथा पञ्चब्रह्मैश् च सूत्रेण केवलप्रणवेन च

Transliteration

virūpākṣeṇa skandena śataṛgbhiḥ śivais tathā pañcabrahmaiś ca sūtreṇa kevalapraṇavena ca

Translation

Dengan mengundang Virūpākṣa dan Skanda, melantunkan seratus ṛk Śiva, melalui mantra Pañcabrahma, melalui sūtra suci, dan bahkan hanya dengan Pranava “Oṁ” semata—pemujaan kepada Parama Pati, Śiva, dapat dilakukan.

Word by Word

• virūpākṣeṇa: by (the mantra/form of) Virūpākṣa

• skandena: by Skanda (Kārttikeya)

• śata-ṛgbhiḥ: by a hundred Ṛk-verses (Vedic hymns)

• śivaiḥ: pertaining to Śiva / Śaiva hymns

• tathā: and likewise

• pañca-brahmaiḥ: by the five Brahma-mantras (Pañcabrahma: Sadyojāta, Vāmadeva, Aghora, Tatpuruṣa, Īśāna)

• ca: and

• sūtreṇa: by the sūtra (ritual formula/cord used in worship)

• kevala-praṇavena: by the Pranava alone (Oṁ only)

• ca: also

Speaker

Suta Goswami (narrating Linga-Puja mantra options within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Virupaksha
• Skanda

FAQs

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

It authorizes multiple orthodox mantra-paths for Linga-puja—Vedic Ṛks, Pañcabrahma, and even simple Om—showing that Shiva (Pati) is approachable through graded ritual and contemplative means.

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

Shiva-tattva is indicated as the supreme object of praise and realization who can be invoked through forms (Virūpākṣa, Skanda) and through mantra-essence (Pañcabrahma and Pranava), implying both saguna-upasana and nirguna-oriented contemplation.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and Vedic recitation in Linga-puja are highlighted, especially Pañcabrahma-mantra usage and kevala-pranava (Om-only) practice, aligning outer worship with inner Pashupata-style concentration.