Shloka 28

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

Adhyaya 27

Devanagari script

धर्मादयो विदिक्ष्वेते त्व् अनन्तं कल्पयेत्क्रमात् अव्यक्तादिचतुर्दिक्षु सोमस्यान्ते गुणत्रयम्

Transliteration

dharmādayo vidikṣvete tv anantaṃ kalpayetkramāt avyaktādicaturdikṣu somasyānte guṇatrayam

Translation

これらダルマ等に始まる原理は中間方位に観想し、次いで順次にアナンタを心中に配すべきである。未顕（アヴ்யクタ）に始まる四方、そしてソーマの領域の終わりにおいて三グナを観ずる。かくして秩序ある宇宙はプラクリティにより縛られたパシュ（被縛者）と知られ、しかも主（パティ）たるシヴァは一切の配当を超える根拠として存する。

Word by Word

• धर्मादयः: Dharma and the rest (such as allied principles/virtues)

• विदिक्षु: in the intermediate directions (inter-cardinals)

• एते: these

• तु: indeed/and

• अनन्तम्: Ananta (the Endless, cosmic support/serpent principle)

• कल्पयेत्: one should imagine/mentally arrange

• क्रमात्: in order/step-by-step

• अव्यक्तादि-चतुर्दिक्षु: in the four directions beginning with Avyakta (the Unmanifest)

• सोमस्य अन्ते: at the end/limit of Soma’s domain (lunar sphere/region)

• गुण-त्रयम्: the triad of guṇas (sattva, rajas, tamas)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Soma
• Ananta

FAQs

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

It supports a nyāsa-like contemplative mapping: arranging cosmic principles directionally before worship, so the devotee recognizes the universe as Śiva’s ordered manifestation and offers it back to the Linga as Pati, the Lord beyond the cosmos.

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

By placing guṇas and cosmic supports within an ordered scheme, it implies Śiva is not one more placed element; He is the transcendent Pati—beyond Avyakta and the guṇas—who grounds and exceeds all tattvas.

What ritualistic or Yogic practice is highlighted here?

A meditative visualization of directions and tattvas (a cosmological dhyāna akin to ritual nyāsa), useful in Pāśupata-oriented practice to discern paśu (the bound soul) and pāśa (guṇic/prakṛtic bondage) from Pati (Śiva).