Shloka 29

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

Adhyaya 27

Devanagari script

आत्मत्रयं ततश्चोर्ध्वं तस्यान्ते शिवपीठिका सद्योजातं प्रपद्यामीत्य् आवाह्य परमेश्वरम्

Transliteration

ātmatrayaṃ tataścordhvaṃ tasyānte śivapīṭhikā sadyojātaṃ prapadyāmīty āvāhya parameśvaram

Translation

次に、自己の三重を越えてシヴァの座を स्थापितし、その終わりに至って至上主を招請し、「サドヨージャータに帰依します」との真言をもって呼び、パラメーシュヴァラ（シヴァ）の臨在を請う。

Word by Word

• ātmatrayam: the triad of the self (threefold principle/levels of the embodied being)

• tataḥ: then/thereafter

• ca: and

• ūrdhvam: above/upon

• tasya: of that

• ante: at the end/at the upper termination

• śivapīṭhikā: the Śiva-seat/pedestal (pīṭha for worship)

• sadyojātam: Sadyojāta (the western face/aspect of Śiva, first of the five Brahma-mantras)

• prapadyāmi: I take refuge/I surrender

• iti: thus (quoting the mantra)

• āvāhya: having invoked/having invited (āvāhana)

• parameśvaram: the Supreme Lord, Śiva (Pati).

Speaker

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

Characters & Entities

• Shiva
• Parameshvara
• Sadyojata

FAQs

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

It gives a core ritual step: establishing the Śiva-pīṭha and performing āvāhana (invocation) through the Sadyojāta refuge-mantra, making the worship a living encounter with Pati (Śiva) rather than a mere external offering.

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

Śiva is addressed as Parameśvara—Pati, the supreme Lord—who can be invoked and made present for the devotee; the act of “prapadyāmi” emphasizes surrender of the Pashu (individual soul) seeking release from Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Āvāhana with a pañcabrahma-linked mantra (Sadyojāta) alongside pīṭha-sthāpana; it aligns outer pūjā with inner nyāsa—placing Śiva’s presence above the practitioner’s threefold self for purification and grace.