Shloka 18

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

सहिरण्यं सबीजं च ब्रह्मभिश् चाभिमन्त्रितम् सेचयेच्च ततो लिङ्गं पवित्रैः पञ्चभिः शुभैः

Transliteration

sahiraṇyaṃ sabījaṃ ca brahmabhiś cābhimantritam secayecca tato liṅgaṃ pavitraiḥ pañcabhiḥ śubhaiḥ

Translation

Затем следует окропить Шива-лингам пятью благими очищающими подношениями—приготовленными вместе с золотом и священными семенами и освящёнными брахманами посредством мантр,—тем самым освящая знак Пати, Владыки, размыкающего узы (паша), связывающие пашу (душу).

Word by Word

• sa-hiraṇyam: along with gold

• sa-bījam: along with (sacred) seeds/grains

• ca: and

• brahmabhiḥ: by Brahmanas (Vedic priests)

• ca: and

• abhimantritam: empowered/consecrated by mantra-recitation

• secayet: one should sprinkle/anoint

• ca: and

• tataḥ: then/thereafter

• liṅgam: the (Śiva-)liṅga

• pavitraiḥ: with purifiers/purifying substances

• pañcabhiḥ: with five

• śubhaiḥ: auspicious, holy

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Brahmanas

FAQs

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

It prescribes a specific purification step in liṅga-pūjā: sprinkling the liṅga with five auspicious pavitras that are mantra-consecrated, emphasizing that ritual purity and mantra-śakti properly prepare the worshipper to approach Pati (Śiva).

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

By centering the liṅga as the sanctified focus of worship, it implies Śiva as Pati—the supreme Lord approachable through mantra and purity—who, by grace, removes pasha (bondage) from the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi practice: mantra-abhimantrita pavitra-sechana (sprinkling with five purifiers). In Pāśupata-oriented discipline, such purification supports inner and outer śauca as a prerequisite for focused worship and liberation-oriented sādhanā.