Shloka 1

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

ऋषय ऊचुः कथं पूज्यो महादेवो लिङ्गमूर्तिर्महेश्वरः वक्तुमर्हसि चास्माकं रोमहर्षण सांप्रतम्

Transliteration

ṛṣaya ūcuḥ kathaṃ pūjyo mahādevo liṅgamūrtirmaheśvaraḥ vaktumarhasi cāsmākaṃ romaharṣaṇa sāṃpratam

Translation

เหล่าฤๅษีกล่าวว่า “โอ้ โรมหรรษณะ โปรดบอกเราบัดนี้เถิดว่า พระมหาเทวะ—พระมหีศวรผู้มีรูปเป็นลึงคะ—พึงบูชาอย่างไร”

Word by Word

• ऋषयः: the sages

• ऊचुः: said

• कथम्: how

• पूज्यः: to be worshipped

• महादेवः: Mahādeva (the Great God, Śiva)

• लिङ्ग-मूर्तिः: whose manifested form is the Liṅga

• महेश्वरः: Maheśvara (the Supreme Lord)

• वक्तुम्: to speak/tell

• अर्हसि: you are fit/please do

• च: and

• अस्माकम्: to us/for us

• रोमहर्षण: O Romaharṣaṇa (Sūta)

• सांप्रतम्: now, at present

Speaker

The sages of Naimiṣāraṇya (addressing Sūta Romaharṣaṇa)

Characters & Entities

• Shiva
• Mahadeva
• Maheshvara
• Linga
• Romaharshana

FAQs

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

It formally opens the teaching on Liṅga-pūjā by asking for the correct method of worshipping Śiva specifically as Liṅga-mūrti, establishing the Liṅga as a primary, scripturally grounded focus of devotion.

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

Śiva is named Mahādeva and Maheśvara—Pati, the Supreme Lord—who is accessible for worship through the Liṅga-form, indicating a transcendent Lord made immanently approachable through a sacred symbol.

What ritualistic or Yogic practice is highlighted here?

The verse points toward Liṅga-pūjā-vidhi (ritual procedure of worship); in Shaiva framing this supports purification of the pashu (bound soul) and loosening of pāśa (bondage) through devotion and observance centered on Pati (Śiva).