Shloka 45

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

Adhyaya 27

Devanagari script

विरूपाक्षेण स्कन्देन शतऋग्भिः शिवैस् तथा पञ्चब्रह्मैश् च सूत्रेण केवलप्रणवेन च

Transliteration

virūpākṣeṇa skandena śataṛgbhiḥ śivais tathā pañcabrahmaiś ca sūtreṇa kevalapraṇavena ca

Translation

พึงบูชาพระศิวะผู้เป็นปรมปติได้ด้วยการอัญเชิญวิรูปากษะและสกันทะ ด้วยการสวดฤกแห่งศิวะหนึ่งร้อยบท ด้วยมนต์ปัญจพรหม ด้วยสูตรอันศักดิ์สิทธิ์ และแม้ด้วยปรณวะ ‘โอม’ เพียงอย่างเดียว

Word by Word

• virūpākṣeṇa: by (the mantra/form of) Virūpākṣa

• skandena: by Skanda (Kārttikeya)

• śata-ṛgbhiḥ: by a hundred Ṛk-verses (Vedic hymns)

• śivaiḥ: pertaining to Śiva / Śaiva hymns

• tathā: and likewise

• pañca-brahmaiḥ: by the five Brahma-mantras (Pañcabrahma: Sadyojāta, Vāmadeva, Aghora, Tatpuruṣa, Īśāna)

• ca: and

• sūtreṇa: by the sūtra (ritual formula/cord used in worship)

• kevala-praṇavena: by the Pranava alone (Oṁ only)

• ca: also

Speaker

Suta Goswami (narrating Linga-Puja mantra options within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Virupaksha
• Skanda

FAQs

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

It authorizes multiple orthodox mantra-paths for Linga-puja—Vedic Ṛks, Pañcabrahma, and even simple Om—showing that Shiva (Pati) is approachable through graded ritual and contemplative means.

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

Shiva-tattva is indicated as the supreme object of praise and realization who can be invoked through forms (Virūpākṣa, Skanda) and through mantra-essence (Pañcabrahma and Pranava), implying both saguna-upasana and nirguna-oriented contemplation.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and Vedic recitation in Linga-puja are highlighted, especially Pañcabrahma-mantra usage and kevala-pranava (Om-only) practice, aligning outer worship with inner Pashupata-style concentration.