Shloka 26
Brahmā–Viṣṇu-Pūjā: Upacāra-Vistāra and Īśvara’s Prasāda
Offerings in Shiva Worship and the Lord’s Grace
अर्चयित्वाऽत्र मामेव लिंगे लिंगिनमीश्वरम् । सालोक्यं चैव सामीप्यं सारूप्यं सार्ष्टिरेव च
arcayitvā'tra māmeva liṃge liṃginamīśvaram | sālokyaṃ caiva sāmīpyaṃ sārūpyaṃ sārṣṭireva ca
Dengan memuja Aku di sini—Aku sahaja, Tuhan Tertinggi, Sang Penghuni dalam Liṅga—seseorang mencapai keadaan ilahi: sālokya (berkongsi alam-Ku), sāmīpya (dekat dengan-Ku), sārūpya (serupa rupa dengan-Ku), dan sārṣṭi (berkongsi kuasa serta kemakmuran ketuhanan-Ku).
Lord Shiva (teaching the fruits of Linga worship within the Vidyeshvara/Vishveshvara section, as narrated in the Shiva Purana’s instructional discourse)
Tattva Level: pati
Shiva Form: Sadāśiva
Jyotirlinga: Viśvanātha
Sthala Purana: The verse frames liṅga-arcana as direct worship of the Liṅgin (Śiva) indwelling the liṅga; in the Kāśī/Viśveśvara milieu this is read as Viśvanātha granting the graded mukti-states (sālokya–sāmīpya–sārūpya–sārṣṭi) culminating in sāyujya.
Significance: Liṅga-worship with exclusive Śiva-niṣṭhā is said to yield proximity and participation in Śiva’s divine status, functioning as a soteriological ladder toward liberation.
Offering: pushpa
FAQs
It teaches that devoted Liṅga-worship is a direct means to Śiva’s grace, culminating in exalted states of liberation-like communion—sharing His realm, closeness, likeness, and divine participation—rather than mere worldly merit.
Śiva identifies Himself as the “Liṅgin,” the conscious Lord present within and revealed through the Liṅga; thus worship offered to the Liṅga is worship of Saguna Śiva as the accessible, gracious form of the Supreme.
Perform Liṅga-pūjā with focused devotion—offering water, flowers, and mantra-japa (especially the Pañcākṣarī, “Om Namaḥ Śivāya”)—contemplating that the Lord Himself is present in the Liṅga.