Shloka 1

स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे स्नानविधिर्नाम पञ्चविंशो ऽध्यायः नन्द्युवाच आवाहयेत्ततो देवीं गायत्रीं वेदमातरम् आयातु वरदा देवीत्य् अनेनैव महेश्वरीम्

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge snānavidhirnāma pañcaviṃśo 'dhyāyaḥ nandyuvāca āvāhayettato devīṃ gāyatrīṃ vedamātaram āyātu varadā devīty anenaiva maheśvarīm

Translation

かくして『シュリー・リンガ・マハープラーナ』前分において、「沐浴の作法」と名づけられた第二十五章が始まる。ナンディは言った。「それから、ヴェーダの母なる女神ガーヤトリーを、まさにこの句によって招請すべきである。『施願の女神、マヘーシュヴァリーなる大いなる女王よ、来臨したまえ』。」

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the auspicious Liṅga Mahāpurāṇa

• pūrva-bhāge: in the former section

• snāna-vidhiḥ-nāma: named ‘procedure of bathing’

• pañca-viṃśaḥ adhyāyaḥ: twenty-fifth chapter

• nandy-uvāca: Nandī said

• āvāhayet: one should invoke

• tataḥ: then

• devīm: the Goddess

• gāyatrīm: Gāyatrī

• veda-mātaram: Mother of the Vedas

• āyātu: may (she) come

• varadā: boon-giving

• devī: Goddess

• iti: thus

• anena eva: with this very (mantra/formula)

• maheśvarīm: Maheśvarī (the Great Goddess, Śiva’s Śakti).

Speaker

Nandi

Characters & Entities

• Nandi
• Gayatri
• Maheshvari
• Vedas

FAQs

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

It establishes the preparatory purification (snāna-vidhi) for Liṅga-pūjā, directing the sādhaka to invoke Gāyatrī—Veda-mātā—as Śiva’s own Śakti (Maheśvarī), so the rite becomes Vedic, empowered, and fit for approaching Pati (Śiva).

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

By identifying the invoked power as Maheśvarī, it implies that Śiva-tattva is inseparable from Śakti: the Lord (Pati) is approached through His conscious power, which purifies the paśu (bound soul) and loosens pāśa (bondage) through mantra and ritual fitness.

What ritualistic or Yogic practice is highlighted here?

A mantra-based āvāhana (invocation) of Gāyatrī during snāna-vidhi—an inner-outer purification step that supports Pāśupata-oriented discipline by making the body, breath, and intention ritually eligible for Śiva-pūjā.