Shloka 48

Devanagari script

यः पञ्चनदमासाद्य स्नात्वा जप्येश्वरेश्वरम् पूजयेच्छिवसायुज्यं प्रयात्येव न संशयः

Transliteration

yaḥ pañcanadamāsādya snātvā japyeśvareśvaram pūjayecchivasāyujyaṃ prayātyeva na saṃśayaḥ

Translation

ผู้ใดไปถึงปัญจนทา อาบน้ำชำระกายที่นั่น สวดภาวนา (ชปะ) แด่อีศวเรศวร และบูชาพระศิวะด้วยภักติ—ผู้นั้นย่อมได้ศิวสายุชยะ คือความเป็นหนึ่งกับพระศิวะผู้เป็นปติ อย่างแน่นอน ไร้ข้อสงสัย।

Word by Word

• यः (yaḥ): whoever

• पञ्चनदम् (pañcanadam): the sacred confluence/region called Pañcanada (five rivers)

• आसाद्य (āsādya): having reached

• स्नात्वा (snātvā): having bathed

• जप्य (japya): to be repeated in japa / having performed japa

• ईश्वरेश्वरम् (īśvareśvaram): the Lord of lords, Supreme Īśvara (Śiva)

• पूजयेत् (pūjayet): should worship

• शिवसायुज्यम् (śiva-sāyujyam): union/identity with Śiva (sāyujya-mukti)

• प्रयाति एव (prayāti eva): certainly attains/goes to

• न संशयः (na saṃśayaḥ): no doubt.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It teaches that tirtha-purification (snāna), mantra-japa, and direct worship of Śiva together become a complete sādhana that culminates in Śiva-sāyujya—showing the Linga Purana’s emphasis on disciplined upāsanā rather than mere travel to a holy place.

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

Śiva is called Īśvareśvara, the Supreme Pati beyond all lesser īśvaras; union with Him (sāyujya) is presented as the highest fruit, implying that liberation is attained by approaching the Lord as the ultimate controller and liberator of the pashu from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A threefold practice: tirtha-snānā (ritual bath for purification), mantra-japa of Śiva, and pūjā (formal worship). Together they function as a Shaiva sādhana aligned with Pāśupata-oriented purification and devotion leading toward mukti.