Shloka 21

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

Adhyaya 27

Devanagari script

उत्तरे चात्मनः पुण्यां भार्यां च मरुतां शुभाम् सुयशां सुव्रतां चाम्बां पादमण्डनतत्पराम्

Transliteration

uttare cātmanaḥ puṇyāṃ bhāryāṃ ca marutāṃ śubhām suyaśāṃ suvratāṃ cāmbāṃ pādamaṇḍanatatparām

Translation

ഉത്തരദിക്കിൽ അവന്‍ മരുതുകളുമായി ബന്ധപ്പെട്ട പുണ്യവതിയും ശുഭയുമായ ഭാര്യ ലഭിച്ചു—സുയശസ്സുള്ളവൾ, സുവ്രതയുള്ളവൾ, അമ്മാസ്വരൂപിണി; ദൈവത്തിന്റെ പാദസേവയിലും പാദാലങ്കാരത്തിലും നിരതയായവൾ।

Word by Word

• uttare: in the north/direction to the north

• ca: and

• ātmanaḥ: for himself/of his own

• puṇyām: meritorious, virtuous

• bhāryām: wife, consort

• ca: and

• marutām: of the Maruts (storm-gods)/connected with the Maruts

• śubhām: auspicious, blessed

• suyaśām: of good fame, renowned

• suvratām: steadfast in sacred vows

• ca: and

• ambām: mother, venerable lady

• pāda: feet (esp. the Lord’s feet)

• maṇḍana: adorning, ornamentation/service

• tatparām: intent upon, devoted to

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Maruts

FAQs

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

It praises virtues—puṇya, śubha, suvrata, and pāda-sevā—qualities that support Śiva-bhakti and prepare the pashu (soul) for grace (anugraha) through disciplined devotion.

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

By highlighting devotion to the Lord’s feet, it points to Pati (Śiva) as the supreme refuge: the pashu approaches liberation by surrender and service, loosening pāśa (bondage) through dharma and bhakti.

What ritualistic or Yogic practice is highlighted here?

Vrata (sacred vow) and pāda-sevā (reverent service/adoration of the Divine feet), a bhakti-aligned discipline consistent with Pāśupata orientation—humility, purity, and steady observance.