Shloka 63
Liṅga-pratiṣṭhāvidhiḥ — Installation Standards and Auspicious Parameters for Liṅga Worship
सर्वं कृतमकामेन साक्षाच्छिवपदप्रदम् । प्रातर्मध्याह्नसायाह्नमहस्त्रिष्वेकतः क्रमात्
sarvaṃ kṛtamakāmena sākṣācchivapadapradam | prātarmadhyāhnasāyāhnamahastriṣvekataḥ kramāt
Segala amalan ini, apabila dilakukan tanpa keinginan mementingkan diri, secara langsung menganugerahkan kedudukan Śiva. Hendaklah ia dilaksanakan menurut tertib pada tiga waktu suci—pagi, tengah hari, dan petang—setiap satu sebagai satu observans yang lengkap.
Suta Goswami (narrating the teaching of Shiva-worship disciplines to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Sadāśiva
Jyotirlinga: Viśvanātha
Sthala Purana: The kṣetra teaching culminates in the Siddhāntic valuation of niṣkāma-bhakti: acts done without desire become directly mokṣa-giving (śivapada-prada). The verse also prescribes tri-sandhyā timing (morning–midday–evening) as a complete daily discipline.
Significance: Frames Kāśī practice as a mokṣa-sādhana when performed with akāma (desirelessness) and regularity at the three sandhyās; emphasizes direct bestowal through Śiva’s grace.
Type: panchakshara
Role: liberating
Offering: dhupa
FAQs
It teaches that Śiva-realization (Śivapada) is attained not merely by action, but by desireless, devoted performance—nishkāma worship that becomes a direct means to grace and liberation.
Tri-kāla observance (morning–midday–evening) supports steady Saguna worship of Śiva—often through Liṅga-pūjā, japa, and upacāras—purifying the devotee so that Śiva’s presence is experienced ‘directly’ (sākṣāt).
A practical takeaway is tri-kāla sādhana: perform Śiva-japa (especially Pañcākṣarī ‘Om Namaḥ Śivāya’) and/or Liṅga-pūjā at the three daily junctions in proper order, with a desireless intention.