Shloka 53

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

Adhyaya 27

Devanagari script

अर्घ्यं दत्त्वाथ पुष्पाणि पादयोस्तु विकीर्य च प्रणिपत्य च देवेशम् आत्मन्यारोपयेच्छिवम्

Transliteration

arghyaṃ dattvātha puṣpāṇi pādayostu vikīrya ca praṇipatya ca deveśam ātmanyāropayecchivam

Translation

Setelah mempersembahkan arghya, taburkan bunga di kaki-Nya; kemudian bersujud kepada Deveśa, Tuhan para dewa, dan dengan perenungan batin, tegakkan Śiva dalam diri sendiri—menyedari bahawa Pati, melampaui segala pāśa, ialah Hakikat yang bersemayam dalam Paśu (jiwa).

Word by Word

• अर्घ्यम्: arghya (ritual offering of water)

• दत्त्वा: having given/offered

• अथ: then

• पुष्पाणि: flowers

• पादयोः: at the feet

• तु: indeed

• विकीर्य: having scattered/strewed

• च: and

• प्रणिपत्य: having prostrated/bowed

• च: and

• देवेशम्: the Lord of the gods

• आत्मनि: in the Self/within oneself

• आरोपयेत्: should place/install (mentally)

• शिवम्: Shiva (the auspicious Lord, Pati)

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages, with the puranic voice of instruction)

Characters & Entities

• Shiva

FAQs

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

It links outer upacharas (arghya and flowers at the Lord’s feet) with the essential inner act of worship—mentally establishing Shiva in one’s own being—showing that Linga-puja culminates in inward realization, not mere ritual.

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

Shiva is presented as Deveśa (Lord of the gods) and as the indwelling Pati, to be ‘installed’ in the heart-consciousness—implying His transcendence over pasha (bondage) and His immanence as the soul’s inner ruler.

What ritualistic or Yogic practice is highlighted here?

A combined puja-and-yoga movement: offering arghya and flowers, prostration (praṇipāta), and dhyāna/ātmanyāsa—an inward placement of Shiva aligned with Pashupata-oriented contemplation.