Shloka 20

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

अवगाह्य पुनस्तस्मिन् जपेद्वै चाघमर्षणम् तत्तोये भानुसोमाग्निमण्डलं च स्मरेद्वशी

Transliteration

avagāhya punastasmin japedvai cāghamarṣaṇam tattoye bhānusomāgnimaṇḍalaṃ ca smaredvaśī

Translation

Снова погрузившись в ту воду, дисциплинированный практик должен произнести Агхамаршану (Aghamarṣaṇa), мантру, рассеивающую грех. И в самой этой воде пусть созерцает круги Солнца, Луны и Огня, обуздывая чувства. Так, мантрой и внутренним видением, пашу ведётся от нечистоты к чистоте Шивы.

Word by Word

• अवगाह्य: having immersed/bathed

• पुनः: again

• तस्मिन्: in that (water/place)

• जपेत्: should recite

• वै: indeed

• च: and

• अघमर्षणम्: the Aghamarṣaṇa (sin-destroying) mantra/rite

• तत्-तोये: in that water

• भानु: sun

• सोम: moon

• अग्नि: fire

• मण्डलम्: orb/circle/sphere

• च: and

• स्मरेत्: should remember/meditate upon

• वशी: self-controlled, master of the senses

Speaker

Suta Goswami (narrating Shiva-puja vidhi within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Agni
• Soma
• Bhanu (Surya)

FAQs

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

It prescribes the preparatory purification for Shiva-puja: ritual bathing, Aghamarṣaṇa japa to remove pāpa and mala (impurity), and focused contemplation—so the worshipper approaches the Linga with inner and outer śuddhi.

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

By directing meditation on sun, moon, and fire as mandalas, it points to Shiva as the inner ground of all luminous powers—yet to be realized through discipline that loosens pāśa (bondage) upon the paśu.

What ritualistic or Yogic practice is highlighted here?

A combined practice of snāna (immersion), mantra-japa (Aghamarṣaṇa), and dhyāna on bhānu-soma-agni maṇḍalas—an internalized purification aligned with Pāśupata-style sense-mastery (vaśitva).