Shloka 38

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

Adhyaya 27

Devanagari script

ताम्रेण पद्मपत्रेण पालाशेन दलेन वा शंखेन मृन्मयेनाथ शोधितेन शुभेन वा

Transliteration

tāmreṇa padmapatreṇa pālāśena dalena vā śaṃkhena mṛnmayenātha śodhitena śubhena vā

Translation

Maaaring isagawa ang paglilinis sa pamamagitan ng sisidlang tanso, ng dahon ng lotus, ng dahon ng palāśa, ng kabibe ng śaṅkha, o kaya’y ng mapalad na sisidlang luwad na nalinis nang wasto—lahat ng ito’y pinahihintulutan sa ritwal ng pagsamba sa Liṅga ni Śiva.

Word by Word

• ताम्रेण: with copper (a copper vessel/implement)

• पद्मपत्रेण: with a lotus-leaf

• पालाशेन: with (a leaf) of palāśa

• दलेन: with a leaf/petal

• वा: or

• शंखेन: with a conch-shell

• मृन्मयेन: with an earthen (clay) vessel/implement

• अथ: then/also

• शोधितेन: purified/cleansed

• शुभेन: auspicious/pure

• वा: or

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It authorizes multiple simple, readily available implements (copper, lotus/palāśa leaves, conch, clean earthenware) for ritual purification, showing that Śiva’s liṅga-pūjā prioritizes śauca (purity) and right intention over luxury.

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

By accepting varied purified media, the verse implies Śiva as Pati is not constrained by a single material form; what matters is the devotee’s purified offering and disciplined observance aligned with dharma.

What ritualistic or Yogic practice is highlighted here?

It highlights pūjā-śauca—purificatory preparation of worship implements—supporting the Pāśupata emphasis that outer cleanliness and inner restraint together loosen pāśa (bondage) for the paśu (soul) approaching Pati (Śiva).