Shloka 33

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

सम्प्रोक्तं रुद्रगायत्र्या आसनं प्रणवेन वै पञ्चभिः स्नपनं प्रोक्तं रुद्राद्यैश् च विशेषतः

Transliteration

samproktaṃ rudragāyatryā āsanaṃ praṇavena vai pañcabhiḥ snapanaṃ proktaṃ rudrādyaiś ca viśeṣataḥ

Translation

အာသန (āsana) ကို ရုဒြ-ဂါယတြီဖြင့် သတ်မှတ်ထားပြီး၊ ထို့အပြင် ပ္ရဏဝ (Oṁ) ဖြင့်လည်း ဖြစ်သည်။ စနပန (snapana) သည် သန့်စင်မန်တရား ငါးပါးဖြင့် သင်ကြားထားပြီး၊ အထူးသဖြင့် ရုဒြမန်တရားများနှင့် အခြားမန်တရားများဖြင့် ဖြစ်သည်။

Word by Word

• सम्प्रोक्तम्: is declared/has been taught

• रुद्रगायत्र्या: by the Rudra-Gāyatrī (mantra)

• आसनम्: seat/ritual offering of a seat

• प्रणवेन: by the Praṇava (Oṁ)

• वै: indeed

• पञ्चभिः: with five (mantras/formulas)

• स्नपनम्: bathing/ablution

• प्रोक्तम्: is taught

• रुद्राद्यैः: with Rudra (mantras) and others/beginning with Rudra

• च: and

• विशेषतः: especially/in particular

Speaker

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

Characters & Entities

• Shiva (Rudra)

FAQs

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

It prescribes mantra-governed upacāras: offering the āsana with Rudra-Gāyatrī and Oṁ, and performing snapana/abhisheka with a set of five purifying formulas, emphasizing Rudra-mantras as central to Linga-pūjā.

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

By centering Praṇava and Rudra-mantras, it implies Shiva as Pati—the mantra-revealed Lord whose presence is invoked and stabilized through sound (śabda) and rite, purifying the pashu (soul) from pāśa (bondage) via disciplined worship.

What ritualistic or Yogic practice is highlighted here?

Mantra-nyasta upacāra in Linga-pūjā: āsana with Rudra-Gāyatrī and Oṁ, and snapana (abhisheka) performed through five mantra-formulas, aligning outer ritual with inner Pāśupata-style mantra-discipline.