Shloka 46

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

Adhyaya 27

Devanagari script

स्नापयेद्देवदेवेशं सर्वपापप्रशान्तये वस्त्रं शिवोपवीतं च तथा ह्याचमनीयकम्

Transliteration

snāpayeddevadeveśaṃ sarvapāpapraśāntaye vastraṃ śivopavītaṃ ca tathā hyācamanīyakam

Translation

Untuk menenangkan segala dosa (pāpa) yang mengikat pashu (jiwa individu), hendaklah seseorang memandikan Devadeveśa—Tuhan para dewa—lalu mempersembahkan kain, benang suci (yajñopavīta) yang dikuduskan bagi Śiva, serta air untuk ācamana (tegukan ritual).

Word by Word

• snāpayet: should bathe (perform abhiṣeka)

• deva-deveśam: the Lord of the gods (Śiva)

• sarva-pāpa: all sins/impurities

• praśāntaye: for appeasement, quelling, pacification

• vastram: cloth/garment offering

• śiva-upavītam: Śiva’s sacred thread (upavīta offered to or dedicated for Śiva)

• ca: and

• tathā: likewise/also

• hi: indeed

• ācamanīyakam: water meant for ācamana (ritual sipping/purification).

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes core upachāras of Linga-pūjā—abhiṣeka (bathing), offering vastra, upavīta, and ācamana-water—stating that these acts calm pāpa and thereby loosen pasha (bondage) for the pashu, turning worship into a means of purification and grace.

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

By naming Śiva as Devadeveśa, it affirms him as Pati—the supreme Lord over all devas—whose sanctifying presence can pacify impurity; the ritual is not mere externality but an approach to the transcendent Lord through consecrated action.

What ritualistic or Yogic practice is highlighted here?

A structured Shiva-pūjā sequence: abhiṣeka followed by offering cloth and a Śiva-dedicated upavīta, and concluding with ācamana-water—an outer discipline that supports inner Pāśupata purification and steadiness of mind.