Shloka 46

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

Adhyaya 27

Devanagari script

स्नापयेद्देवदेवेशं सर्वपापप्रशान्तये वस्त्रं शिवोपवीतं च तथा ह्याचमनीयकम्

Transliteration

snāpayeddevadeveśaṃ sarvapāpapraśāntaye vastraṃ śivopavītaṃ ca tathā hyācamanīyakam

Translation

個我たる魂（パシュ）を縛る一切の罪（パーパ）を鎮めるため、神々の主デーヴァデヴェーシャを沐浴して奉り、ついで衣と、シヴァに奉献された聖紐（ヤジュニョーパヴィータ）、さらにアーチャマナ（儀礼の啜水）の水を供えるべきである。

Word by Word

• snāpayet: should bathe (perform abhiṣeka)

• deva-deveśam: the Lord of the gods (Śiva)

• sarva-pāpa: all sins/impurities

• praśāntaye: for appeasement, quelling, pacification

• vastram: cloth/garment offering

• śiva-upavītam: Śiva’s sacred thread (upavīta offered to or dedicated for Śiva)

• ca: and

• tathā: likewise/also

• hi: indeed

• ācamanīyakam: water meant for ācamana (ritual sipping/purification).

Speaker

Suta Goswami (narrating Puja-vidhi to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes core upachāras of Linga-pūjā—abhiṣeka (bathing), offering vastra, upavīta, and ācamana-water—stating that these acts calm pāpa and thereby loosen pasha (bondage) for the pashu, turning worship into a means of purification and grace.

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

By naming Śiva as Devadeveśa, it affirms him as Pati—the supreme Lord over all devas—whose sanctifying presence can pacify impurity; the ritual is not mere externality but an approach to the transcendent Lord through consecrated action.

What ritualistic or Yogic practice is highlighted here?

A structured Shiva-pūjā sequence: abhiṣeka followed by offering cloth and a Śiva-dedicated upavīta, and concluding with ācamana-water—an outer discipline that supports inner Pāśupata purification and steadiness of mind.