Shloka 27

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

अभ्युक्ष्य सकुशं चापि दक्षिणेन करेण तु पिबेत्प्रक्षिप्य त्रिस्तोयं चक्री भूत्वा ह्यतन्द्रितः

Transliteration

abhyukṣya sakuśaṃ cāpi dakṣiṇena kareṇa tu pibetprakṣipya tristoyaṃ cakrī bhūtvā hyatandritaḥ

Translation

まず浄水を灑ぎ、さらにクシャ草（kuśa）を携えて、右手で飲むべきである。次いで水を三度捨て、儀礼の巡行として輪を描いて歩む「チャクリ（cakrī）」となり、常に覚醒して怠らず、散乱に心を奪われてはならない。かくして作法は主宰（パティ）へと進み、規律ある清浄によって、身をもつ魂パシュ（paśu）を縛る絆パーシャ（pāśa）をゆるめる。

Word by Word

• अभ्युक्ष्य: having sprinkled/purified

• सकुशम्: together with kuśa-grass

• च अपि: and also

• दक्षिणेन: with the right

• करेण: hand

• तु: indeed

• पिबेत्: he should drink (ācamana)

• प्रक्षिप्य: having cast/placed/strewn

• त्रिस्-तोयम्: water three times

• चक्री: one who goes in a circuit (ritual circumambulation/round)

• भूत्वा: having become/doing so

• हि: indeed

• अतन्द्रितः: alert, not negligent

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes a purification sequence—sprinkling, ācamana with the right hand, and a threefold water action—followed by ritual circling, establishing bodily and mental readiness before approaching the Śiva-liṅga.

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

Śiva is approached as Pati, the liberating Lord: the rite emphasizes vigilance and purity so the paśu (individual soul) may loosen pāśa (bondage) and become fit for Śiva’s grace.

What ritualistic or Yogic practice is highlighted here?

Ācamana and related water-purifications, use of kuśa, and pradakṣiṇa-like ritual circling done with atandratā (undistracted alertness), aligning outer worship with inner Pāśupata discipline.