Shloka 26

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

प्राप्तिस्तथोत्तरं पत्रं प्राकाम्यं पावकस्य तु ईशित्वं नैरृतं पत्रं वशित्वं वायुगोचरे

Transliteration

prāptistathottaraṃ patraṃ prākāmyaṃ pāvakasya tu īśitvaṃ nairṛtaṃ patraṃ vaśitvaṃ vāyugocare

Translation

ฤทธิ์ ‘ปราปติ’ สถิตในทิศเหนือ; ‘ปรากามยะ’ อยู่ในขอบเขตแห่งไฟ. ‘อีศิตวะ’ เป็นของทิศตะวันตกเฉียงใต้ และ ‘วศิตวะ’ ดำเนินอยู่ในแดนแห่งลม.

Word by Word

• प्राप्तिः: prāpti, yogic attainment of reaching/obtaining

• तथा: and thus

• उत्तरम्: northern direction

• पत्रम्: quarter/sector (lit. ‘leaf’, here indicating a directional division)

• प्राकाम्यम्: prākāmya, freedom to fulfill desire/act at will

• पावकस्य: of fire (Agni)

• तु: indeed

• ईशित्वम्: īśitva, sovereignty/mastery

• नैरृतम्: south‑western (Nairṛta) direction

• वशित्वम्: vaśitva, subjugating/bringing under control

• वायुगोचरे: in the range/domain of Vāyu (wind)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Agni
• Vayu

FAQs

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

It links yogic perfections to cosmic directions and elemental domains, showing that siddhis arise only when the worshipper aligns the pashu (soul) with Shiva’s cosmic order (Pati), rather than chasing power as an end in itself.

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

By distributing siddhis across directions and elements, the verse implies Shiva-tattva as the all-pervading regulator of space (dik) and forces (Agni, Vayu), under whose sovereignty (īśitva) all capacities operate.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-oriented yogic contemplation on directions and elements—used in dhāraṇā/nyāsa-like alignment—where siddhis are treated as by-products of disciplined practice and devotion to Mahādeva, not as the goal.