Shloka 86

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

पञ्चाशद्दीपमालाभिर् धूपैः पञ्चविधैस् तथा पञ्चाशद्दलसंयुक्तम् आलिखेत्पद्ममुत्तमम्

Transliteration

pañcāśaddīpamālābhir dhūpaiḥ pañcavidhais tathā pañcāśaddalasaṃyuktam ālikhetpadmamuttamam

Translation

ດ້ວຍແຖວດວງໄຟຫ້າສິບແຖວ ແລະດ້ວຍທູບຫ້າປະເພດ ຄວນຂີດວາດດອກບົວອັນປະເສີດທີ່ມີກີບຫ້າສິບ—ເປັນຖານມົງຄຸນສໍາລັບການບູຊາລິງຄະ ທີ່ນໍາພະຊຸ (paśu) ຜູ້ຖືກຜູກມັດ ໃຫ້ເຂົ້າໃກ້ພຣະປະຕິ (Pati) ດ້ວຍພິທີອັນເປັນລະບຽບ.

Word by Word

• पञ्चाशत्: fifty

• दीपमालाभिः: with garlands/rows of lamps

• धूपैः: with incense

• पञ्चविधैः: of five kinds

• तथा: and likewise

• पञ्चाशद्दलसंयुक्तम्: endowed with fifty petals

• आलिखेत्: one should draw/inscribe

• पद्मम्: lotus

• उत्तमम्: excellent, best

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes a precise ritual arrangement—fifty lamp-rows, five incenses, and a fifty-petaled lotus diagram—establishing a sacred, ordered field for Linga-puja where devotion is expressed through disciplined, auspicious form.

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

Shiva-tattva is implied as Pati, the Lord approached through purity and order: the structured lights, fragrances, and lotus-mandala indicate that the transcendent Shiva is worshipped via sanctified supports (ālambana) that refine the paśu’s awareness toward liberation.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi practice using a lotus-mandala (yantra-like diagram) with regulated offerings—deepa (lamps) and dhūpa (incense)—supporting concentration (ekāgratā) and devotional discipline consistent with Shaiva/Pāśupata-oriented worship.