Shloka 27

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

अभ्युक्ष्य सकुशं चापि दक्षिणेन करेण तु पिबेत्प्रक्षिप्य त्रिस्तोयं चक्री भूत्वा ह्यतन्द्रितः

Transliteration

abhyukṣya sakuśaṃ cāpi dakṣiṇena kareṇa tu pibetprakṣipya tristoyaṃ cakrī bhūtvā hyatandritaḥ

Translation

Окропив сперва освящающей водой и взяв также траву куша, пусть он пьёт правой рукой; затем, трижды отбросив воду, пусть станет «чакри» — совершая ритуальный круг, оставаясь всегда бдительным и не поддаваясь рассеянию. Так обряд движется к Пати, ослабляя узы (pāśa), связывающие пашу (paśu), воплощённую душу, через дисциплинированную чистоту.

Word by Word

• अभ्युक्ष्य: having sprinkled/purified

• सकुशम्: together with kuśa-grass

• च अपि: and also

• दक्षिणेन: with the right

• करेण: hand

• तु: indeed

• पिबेत्: he should drink (ācamana)

• प्रक्षिप्य: having cast/placed/strewn

• त्रिस्-तोयम्: water three times

• चक्री: one who goes in a circuit (ritual circumambulation/round)

• भूत्वा: having become/doing so

• हि: indeed

• अतन्द्रितः: alert, not negligent

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes a purification sequence—sprinkling, ācamana with the right hand, and a threefold water action—followed by ritual circling, establishing bodily and mental readiness before approaching the Śiva-liṅga.

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

Śiva is approached as Pati, the liberating Lord: the rite emphasizes vigilance and purity so the paśu (individual soul) may loosen pāśa (bondage) and become fit for Śiva’s grace.

What ritualistic or Yogic practice is highlighted here?

Ācamana and related water-purifications, use of kuśa, and pradakṣiṇa-like ritual circling done with atandratā (undistracted alertness), aligning outer worship with inner Pāśupata discipline.