Shloka 9

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

वारुणं पुरतः कृत्वा ततश्चाग्नेयमुत्तमम् मन्त्रस्नानं ततः कृत्वा पूजयेत्परमेश्वरम्

Transliteration

vāruṇaṃ purataḥ kṛtvā tataścāgneyamuttamam mantrasnānaṃ tataḥ kṛtvā pūjayetparameśvaram

Translation

まず前方においてヴァルナの儀（浄水）を行い、次に最勝のアグニの儀（浄火）を行う。その後、真言による沐浴を修し、かくして成し終えたなら、パラメーシュヴァラ—シヴァ、縛られた魂（paśu）を絆（pāśa）から解き放つ主（Pati）—を礼拝すべきである。

Word by Word

• वारुणम्: the Varuṇa-related rite (water rite/purification)

• पुरतः: in front/first/beforehand

• कृत्वा: having done

• ततः: then/thereafter

• च: and

• आग्नेयम्: the Agni-related rite (fire rite/purification)

• उत्तमम्: excellent/supreme

• मन्त्रस्नानम्: bathing accompanied by mantras (ritual mantra-bath)

• ततः: thereafter

• कृत्वा: having done

• पूजयेत्: should worship

• परमेश्वरम्: the Supreme Lord (Śiva)

Speaker

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

Characters & Entities

• Varuna
• Agni
• Parameshvara (Shiva)

FAQs

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

It prescribes the preparatory purifications—water (Varuṇa), fire (Agni), and mantra-bath—showing that inner and outer śuddhi (purity) are prerequisites before approaching Parameśvara in Linga-pūjā.

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

By naming Him Parameśvara, it points to Śiva as Pati (the Supreme Lord) who is fit to be worshiped after purification—implying His transcendence and His power to remove pśāśa (bondage) from the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

It highlights mantra-snana and the sequencing of Vedic-style purificatory acts (water and fire rites), aligning external ritual with the Shaiva discipline of cleansing impurities before worship and contemplative practice.