Shloka 19

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

आचम्य त्रिस्तदा तीर्थे ह्य् अवगाह्य भवं स्मरन् पुनराचम्य विधिवद् अभिमन्त्र्य महाजलम्

Transliteration

ācamya tristadā tīrthe hy avagāhya bhavaṃ smaran punarācamya vidhivad abhimantrya mahājalam

Translation

Setelah melakukan ācamana dengan meneguk air suci tiga kali, hendaklah dia menyelamkan diri di tīrtha yang suci sambil mengingati Bhava (Śiva) ketika mandi. Kemudian lakukan ācamana sekali lagi, dan menurut aturan, sucikan air yang banyak itu dengan mantra.

Word by Word

• आचम्य: having performed ācamana (ritual sipping for purity)

• त्रिस्तदा: three times

• तीर्थे: at the tīrtha (sacred bathing place)

• हि: indeed

• अवगाह्य: having immersed/bathed

• भवं: Bhava, Śiva (the Pati, Lord)

• स्मरन्: remembering/meditating upon

• पुनराचम्य: again performing ācamana

• विधिवद्: according to prescribed rite

• अभिमन्त्र्य: having empowered/consecrated with mantra

• महाजलम्: a great quantity of water

Speaker

Suta Goswami (narrating Purva-Bhaga rites to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes the preparatory purification—ācamana, tīrtha-bath, and mantra-consecration of water—so the devotee approaches Linga-Puja with śuddhi (ritual and inner purity) and with Bhava (Śiva) held in remembrance.

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

By instructing remembrance of “Bhava” during immersion, it points to Śiva as Pati—the transforming Lord whose smaraṇa purifies the pashu (bound soul) and loosens pāśa (bondage) through devotion aligned with right rite.

What ritualistic or Yogic practice is highlighted here?

A combined practice of kriyā (ācamana, tīrtha-snāna, mantra-abhimantraṇa of water) and bhāvanā (Śiva-smaraṇa), a foundational discipline that supports Pāśupata-oriented purification before worship.