Shloka 47

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

Adhyaya 27

Devanagari script

गन्धं पुष्पं तथा धूपं दीपमन्नं क्रमेण तु तोयं सुगन्धितं चैव पुनराचमनीयकम्

Transliteration

gandhaṃ puṣpaṃ tathā dhūpaṃ dīpamannaṃ krameṇa tu toyaṃ sugandhitaṃ caiva punarācamanīyakam

Translation

順序に従い、香、花、薫香、灯明、供物の食を捧げ、ついで香水を供え、さらに再びアーチャマナ（儀礼の啜水）の水を供える—かくしてパティ（シヴァ）の顕現の徴であるリンガへの礼拝次第は成就する。

Word by Word

• गन्धम्: fragrance/perfumed unguent

• पुष्पम्: flowers

• तथा: and also

• धूपम्: incense/fumigation

• दीपम्: lamp/light offering

• अन्नम्: food/naivedya

• क्रमेण: in sequence/according to order

• तु: indeed

• तोयम्: water

• सुगन्धितम्: fragrant/perfumed

• च एव: and indeed

• पुनः: again

• आचमनीयकम्: water for sipping/ritual ācamana

Speaker

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

Characters & Entities

• Shiva
• Linga

FAQs

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

It codifies the upacāra-krama (ordered offerings) for Linga-pūjā—fragrance, flowers, incense, lamp, food, then water—showing that devotion to Pati (Śiva) is expressed through disciplined, sequential ritual acts.

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

Śiva is implied as Pati, the Lord who graciously accepts offerings through the Linga as a manifest focus; the ordered worship reflects approaching Shiva-tattva with purity, light (jñāna), and surrender that loosens pāśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

It highlights Linga-pūjā with upacāras and ācamana (ritual sipping of water) as a purity practice—supporting inner discipline that complements Pāśupata-oriented sādhanā through regulated action (kriyā) and reverence.