Shloka 35

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

Adhyaya 27

Devanagari script

शुद्धिं कृत्वा यथान्यायं सितवस्त्रेण साधकः कुशापामार्गकर्पूरजातिपुष्पकचम्पकैः

Transliteration

śuddhiṃ kṛtvā yathānyāyaṃ sitavastreṇa sādhakaḥ kuśāpāmārgakarpūrajātipuṣpakacampakaiḥ

Translation

Setelah melakukan penyucian menurut aturan, sang sādhaka yang berpakaian putih hendaklah meneruskan pemujaan dengan rumput kuśa, apāmārga, kapur barus, bunga melur (jasmine), dan bunga campaka.

Word by Word

• शुद्धिं: purification

• कृत्वा: having done

• यथा-न्यायम्: according to rule/proper injunction

• सित-वस्त्रेण: with a white garment/white-clad

• साधकः: the practitioner/worshipper

• कुशा: kuśa grass (ritual grass)

• अपामार्ग: apāmārga (Achyranthes aspera, used for cleansing/expelling impurity)

• कर्पूर: camphor

• जाति-पुष्प: jasmine flowers

• कचम्पकैः (चम्पकैः): with campaka flowers

Speaker

Suta Goswami (narrating Shiva-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 establishes the prerequisite of śuddhi (ritual and inner purity) and specifies auspicious, purifying substances used to approach the Linga as Pati (Lord) with reverence and correctness.

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

By insisting on purity and prescribed order, it implies Shiva as Pati—the supremely pure consciousness—approached by the pashu (soul) through removal of pasha (impurity/bondage) symbolized by cleansing rites and sanctifying offerings.

What ritualistic or Yogic practice is highlighted here?

A preparatory puja-vidhi: bodily and procedural purification, wearing clean white cloth, and using kuśa and apāmārga (expelling impurity) before mantra and Linga-upāsanā—supporting the Pāśupata emphasis on disciplined conduct.