Shloka 38

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

Adhyaya 27

Devanagari script

ताम्रेण पद्मपत्रेण पालाशेन दलेन वा शंखेन मृन्मयेनाथ शोधितेन शुभेन वा

Transliteration

tāmreṇa padmapatreṇa pālāśena dalena vā śaṃkhena mṛnmayenātha śodhitena śubhena vā

Translation

浄めは、銅の器、蓮の葉、パラーシャ（palāśa）の葉、法螺貝（シャṅカ）、あるいはよく清められた吉祥の土器によって行ってよい。これらはいずれも、シヴァのリンガ供養の作法として認められる。

Word by Word

• ताम्रेण: with copper (a copper vessel/implement)

• पद्मपत्रेण: with a lotus-leaf

• पालाशेन: with (a leaf) of palāśa

• दलेन: with a leaf/petal

• वा: or

• शंखेन: with a conch-shell

• मृन्मयेन: with an earthen (clay) vessel/implement

• अथ: then/also

• शोधितेन: purified/cleansed

• शुभेन: auspicious/pure

• वा: or

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It authorizes multiple simple, readily available implements (copper, lotus/palāśa leaves, conch, clean earthenware) for ritual purification, showing that Śiva’s liṅga-pūjā prioritizes śauca (purity) and right intention over luxury.

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

By accepting varied purified media, the verse implies Śiva as Pati is not constrained by a single material form; what matters is the devotee’s purified offering and disciplined observance aligned with dharma.

What ritualistic or Yogic practice is highlighted here?

It highlights pūjā-śauca—purificatory preparation of worship implements—supporting the Pāśupata emphasis that outer cleanliness and inner restraint together loosen pāśa (bondage) for the paśu (soul) approaching Pati (Śiva).