Shloka 2

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

सूत उवाच देव्या पृष्टो महादेवः कैलासे तां नगात्मजाम् अङ्कस्थामाह देवेशो लिङ्गार्चनविधिं क्रमात्

Transliteration

sūta uvāca devyā pṛṣṭo mahādevaḥ kailāse tāṃ nagātmajām aṅkasthāmāha deveśo liṅgārcanavidhiṃ kramāt

Translation

Sinabi ni Sūta: Nang tanungin Siya ng Diyosa sa Kailāsa, si Mahādeva—Panginoon ng mga diyos—ay nagsalita kay Pārvatī, ang anak ng bundok na nakaupo sa Kanyang kandungan, at itinuro nang sunod-sunod ang paraan ng pagsamba sa Liṅga.

Word by Word

• सूतः: Sūta (the narrator)

• उवाच: said

• देव्या: by the Goddess

• पृष्टः: asked/questioned

• महादेवः: Mahādeva (Śiva, Pati)

• कैलासे: on Kailāsa

• ताम्: to her

• नगात्मजाम्: the daughter of the mountain (Pārvatī)

• अङ्कस्थाम्: seated on (his) lap

• आह: spoke/told

• देवेशः: Lord of the gods

• लिङ्गार्चनविधिम्: the procedure for Liṅga-worship

• क्रमात्: in sequence/step-by-step.

Speaker

Suta

Characters & Entities

• Suta
• Shiva
• Parvati
• Kailasa

FAQs

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

It sets the authority and setting for the Linga-archana teaching: Śiva himself reveals the ordered procedure of Liṅga worship, making the upcoming ritual steps a direct śaiva upadeśa.

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

Śiva appears as Deveśa and Mahādeva—the supreme Pati (Lord) who imparts liberating knowledge and right practice to the Pashu (bound soul) through compassionate instruction, here mediated through Devī.

What ritualistic or Yogic practice is highlighted here?

Liṅga-arcana-vidhi (the sequential method of Liṅga worship) is highlighted; it implies disciplined krama (ordered practice) that supports purification and Pāśa-kṣaya (weakening of bondage) in a Śaiva path.