Shloka 10

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

संशोध्य च शुभं लिङ्गम् अमरासुरपूजितम् जलैः पूतैस्तथा पीठे देवमावाह्य भक्तितः

Transliteration

saṃśodhya ca śubhaṃ liṅgam amarāsurapūjitam jalaiḥ pūtaistathā pīṭhe devamāvāhya bhaktitaḥ

Translation

Setelah menyucikan Liṅga yang mulia—dipuja para Deva dan dihormati bahkan di kalangan Asura—mandikanlah dengan air yang disucikan; lalu di atas pīṭha, undanglah Sang Dewa dengan bhakti.

Word by Word

• saṃśodhya: having purified

• ca: and

• śubham: auspicious

• liṅgam: the Liṅga (mark/symbol of Pati, Śiva)

• amarāsura-pūjitam: worshipped by Devas and Asuras

• jalaiḥ: with waters

• pūtaiḥ: purified/sanctified

• tathā: likewise/then

• pīṭhe: on the pedestal/seat (yoni-pīṭha)

• devam: the Lord (Śiva, Pati)

• āvāhya: having invoked/installed by invitation

• bhaktitaḥ: with devotion/from bhakti

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Devas
• Asuras

FAQs

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

It establishes the essential sequence of Liṅga-pūjā: śodhana (purification) with sanctified water, followed by āvāhana (invocation) of Pati (Śiva) upon the pīṭha—showing that outer ritual purity supports inner devotional alignment.

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

By calling the Liṅga ‘auspicious’ and universally worship-worthy (by Devas and Asuras alike), the verse points to Śiva as Pati—transcending factions and granting grace beyond dualistic divisions, approachable through bhakti and proper upacāra.

What ritualistic or Yogic practice is highlighted here?

Ritually, it highlights jalābhiṣeka/śodhana and āvāhana on the pīṭha; yogically, it mirrors Pāśupata discipline where purification of body-mind precedes the inward ‘invocation’ of Śiva-consciousness (Pati) within the pashu.