Shloka 21

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

आचम्य च पुनस्तस्माज् जलादुत्तीर्य मन्त्रवित् प्रविश्य तीर्थमध्ये तु पुनः पुण्यविवृद्धये

Transliteration

ācamya ca punastasmāj jalāduttīrya mantravit praviśya tīrthamadhye tu punaḥ puṇyavivṛddhaye

Translation

Совершив ачаману, знаток мантр должен снова выйти из той воды и затем вновь войти в самую середину священного тиртхи, ещё раз, ради умножения заслуги,—очищая пашу (индивидуальную душу) дисциплинированным обрядом, приносимым Пати, Владыке Шиве.

Word by Word

• आचम्य: having sipped water for purification (ācamana)

• च: and

• पुनः: again

• तस्मात्: from that

• जलात्: from the water

• उत्तीर्य: having come out/ascended (to the bank)

• मन्त्रवित्: a knower of mantras/one skilled in sacred formulae

• प्रविश्य: having entered

• तीर्थमध्ये: in the middle of the tīrtha (holy bathing place)

• तु: indeed

• पुनः: again

• पुण्यविवृद्धये: for the increase/growth of merit (puṇya)

Speaker

Suta Goswami (narrating Shiva-rite instructions within the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It emphasizes ritual purity and repeated sacred immersion as supportive disciplines for Shiva-upasana, where bodily purification and mantra-competence prepare the devotee to approach the Linga with increased puṇya and steadiness.

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

Shiva is implied as Pati—the sanctifying Lord—toward whom tīrtha rites and mantra-based discipline are directed, helping the pashu loosen pasha (impurities and bonds) through ordered observance.

What ritualistic or Yogic practice is highlighted here?

Ācamana, exiting the water, and re-entering the tīrtha for repeated immersion—an external rite aligned with inner Pāśupata-style discipline of mantra, purity, and intentional repetition.