Shloka 22

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

सद्योजातं जपंश्चापि पञ्चभिः पूजयेच्छिवम् अनेन विधिना देवः प्रसीदति महेश्वरः

Transliteration

sadyojātaṃ japaṃścāpi pañcabhiḥ pūjayecchivam anena vidhinā devaḥ prasīdati maheśvaraḥ

Translation

ಸದ್ಯೋಜಾತ ಮಂತ್ರವನ್ನು ಜಪಿಸಿ ಪಂಚಬ್ರಹ್ಮ ವಿಧಾನದ ಮೂಲಕ ಶಿವನನ್ನು ಪೂಜಿಸಿದರೆ, ಈ ವಿಧಿಯಿಂದಲೇ ದೇವ ಮಹೇಶ್ವರನು ಪ್ರಸನ್ನನಾಗುತ್ತಾನೆ।

Word by Word

• सद्योजातम्: (the) Sadyojāta mantra/aspect

• जपन्: repeating, muttering (japa)

• च अपि: and also

• पञ्चभिः: with the five (Pañcabrahma forms/mantras)

• पूजयेत्: one should worship

• शिवम्: Śiva

• अनेन: by this

• विधिना: method, rite, procedure

• देवः: the Lord

• प्रसीदति: becomes pleased, bestows grace

• महेश्वरः: Maheśvara, the Great Lord

Speaker

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

Characters & Entities

• Shiva
• Maheshvara
• Sadyojata
• Panchabrahma

FAQs

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

It states that Linga/Śiva worship becomes efficacious when performed with Pañcabrahma-oriented japa and puja—invoking Śiva’s fivefold presence—leading directly to Mahēśvara’s prasāda (grace).

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

Śiva is presented as Pati (the Lord who grants liberation) who responds to disciplined upāsanā; His fivefold (Pañcabrahma) manifestation is approachable through mantra-japa, and His defining mark here is prasāda—bestowing favor that loosens pāśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-japa of Sadyojāta within a Pañcabrahma-based puja-vidhi—an upāsanā pattern aligned with Pāśupata orientation where practice culminates in Śiva’s grace rather than mere ritual merit.