Shloka 23

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

स्नाप्य सम्पूज्य गन्धाद्यैर् ज्वालाकारं मनोरमम् तुष्टाव च तदा रुद्रं सम्पूज्याग्नौ प्रणम्य च

Transliteration

snāpya sampūjya gandhādyair jvālākāraṃ manoramam tuṣṭāva ca tadā rudraṃ sampūjyāgnau praṇamya ca

Translation

ครั้นสรงและบูชาอย่างครบถ้วนด้วยเครื่องหอมเป็นต้น แล้วได้เห็นการปรากฏอันงดงามเป็นรูปเปลวเพลิง เขาจึงสรรเสริญพระรุดระ และเมื่อบูชาพระอัคนีโดยชอบแล้ว ก็กราบนอบน้อม

Word by Word

• snāpya: having bathed/abluted

• sampūjya: having worshipped thoroughly

• gandhādyaiḥ: with perfumes and the like (incense, flowers, etc.)

• jvālākāram: having the form of a flame

• manoramam: beautiful, delightful to the mind

• tuṣṭāva: (he) praised, extolled

• ca: and

• tadā: then

• rudram: Rudra (Shiva as the Lord of dissolution and grace)

• sampūjya: having worshipped properly

• agnau: in/unto Agni (sacred fire)

• praṇamya: having bowed, having prostrated

• ca: and

Speaker

Suta Goswami (narrating the ritual-narrative to the sages, with an internal scene describing a devotee/ritualist’s acts)

Characters & Entities

• Rudra
• Agni

FAQs

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

It presents a complete Shaiva puja sequence—abhisheka (snāna), upacāra offerings like gandha, stuti to Rudra, and reverence to Agni—showing how outer ritual supports inner purification and devotion to Pati (Shiva).

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

Shiva is indicated as Rudra who is praised after perceiving a jvālākāra (flame-like) form—suggesting the transcendent, luminous presence of Pati that is revealed when the pashu approaches through worship and humility.

What ritualistic or Yogic practice is highlighted here?

Ritual abhisheka and upacāra-puja culminating in stuti and pranāma; in Shaiva Siddhanta terms, it functions as kriyā (ritual discipline) aiding the pashu in loosening pasha through bhakti and right observance.