Shloka 67

Devanagari script

शक्तिं च परमात्मानं गुरुं चैव वरानने मन्त्रेण पाणी संमृज्य तलयोः प्रणवं न्यसेत्

Transliteration

śaktiṃ ca paramātmānaṃ guruṃ caiva varānane mantreṇa pāṇī saṃmṛjya talayoḥ praṇavaṃ nyaset

Translation

ఓ వరాననే! శక్తి, పరమాత్మ, గురువును ఆహ్వానించి స్మరించి, మంత్రంతో చేతులను సంస్కరించి శుద్ధి చేయాలి; తరువాత రెండు అరచేతులపై ప్రణవం (ఓం) న్యాసం చేయాలి.

Word by Word

• शक्तिम् (śaktim): Śakti, the divine power

• च (ca): and

• परमात्मानम् (paramātmānam): the Supreme Self, Paramātman (Shiva as Pati)

• गुरुम् (gurum): the Guru (initiating preceptor)

• चैव (caiva): and indeed

• वरानने (varānane): O beautiful-faced one (address)

• मन्त्रेण (mantreṇa): with a mantra

• पाणी (pāṇī): the hands

• संमृज्य (saṃmṛjya): having wiped/cleansed/ritually purified

• तलयोः (talayoḥ): on the two palms

• प्रणवम् (praṇavam): the Praṇava ‘Oṁ’

• न्यसेत् (nyaset): one should place/install (by nyāsa).

Speaker

Suta Goswami (narrating Shiva-puja-vidhi within the Linga Purana discourse)

Characters & Entities

• Shiva
• Shakti
• Guru
• Pranava (Om)

FAQs

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

It establishes the preparatory purification (śuddhi) and nyāsa: the devotee consecrates the hands—tools of worship—by installing Oṁ, making the act of Linga-pūjā an inwardly sanctified ritual rather than a merely external offering.

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

By naming the Paramātman alongside Śakti and the Guru, the verse frames Shiva as Pati—the Supreme Self—known through Śakti (power of revelation) and accessed through the Guru’s transmitted mantra, with Oṁ serving as a direct sonic sign of Shiva-tattva.

What ritualistic or Yogic practice is highlighted here?

Mantra-saṃmārjana (mantric cleansing) and kara-nyāsa (placing the Praṇava on the palms), a Pāśupata-style internalization of worship where the body is prepared as a fit vessel for Shiva’s presence.