Shloka 18

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

सर्वपापविशुद्ध्यर्थम् आवाह्य वरुणं तथा सम्पूज्य मनसा देवं ध्यानयज्ञेन वै भवम्

Transliteration

sarvapāpaviśuddhyartham āvāhya varuṇaṃ tathā sampūjya manasā devaṃ dhyānayajñena vai bhavam

Translation

Upang luminis sa lahat ng kasalanan, dapat tawagin si Varuṇa. At matapos sambahin sa loob ng isip ang Panginoon, dapat parangalan si Bhava (Śiva) sa pamamagitan ng handog na sakripisyo ng pagninilay—ang dhyāna-yajña.

Word by Word

• सर्व-पाप-विशुद्धि-अर्थम्: for the purpose of cleansing all sins

• आवाह्य: having invoked

• वरुणम्: Varuṇa (deity of waters/ṛta)

• तथा: and then/likewise

• सम्पूज्य: having duly worshipped

• मनसा: with the mind, inwardly

• देवम्: the Deity, the Lord

• ध्यान-यज्ञेन: by the meditation-sacrifice (inner yajña)

• वै: indeed

• भवम्: Bhava—Śiva, the Pati (Lord).

Speaker

Suta Goswami (narrating Puja-vidhi to the sages of Naimisharanya)

Characters & Entities

• Varuna
• Shiva (Bhava)

FAQs

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

It places purification first—invoking Varuṇa for cleansing—and then elevates Linga-worship into manasa-puja, where Śiva (Bhava) is approached as Pati through dhyāna-yajña (inner sacrifice).

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

Śiva is named Bhava, the Lord to be realized inwardly; the verse implies that true approach to Shiva-tattva is not only external rite but inner absorption, where the mind becomes the altar and meditation becomes the offering.

What ritualistic or Yogic practice is highlighted here?

Dhyāna-yajña—meditation as a sacrificial act—paired with manasa-puja, aligning ritual purity with a Pāśupata-leaning inner discipline to loosen pasha (bondage) upon the pashu (individual soul).