Linga Purana — Purva Bhaga, Shloka 82

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

आपः पूताः सकृत्प्राश्य तूष्णीं हुत्वा ह्युपाविशन् प्राणायेति ततस्तस्य प्रथमा ह्याहुतिः स्मृता

Transliteration

āpaḥ pūtāḥ sakṛtprāśya tūṣṇīṃ hutvā hyupāviśan prāṇāyeti tatastasya prathamā hyāhutiḥ smṛtā

Translation

Pagkalagok nang minsan ng nilinis na tubig at matapos ihandog ang tahimik na āhuti, saka siya maupo. Pagkaraan, ang handog na may mantra na “prāṇāya” ay inaalala bilang unang āhuti, na nagsisimula ng disiplina ng paghinga upang patatagin ang pashu (indibidwal na kaluluwa) sa pagsamba kay Pati—Śiva.

Word by Word

• आपः (āpaḥ): waters

• पूताः (pūtāḥ): purified

• सकृत् (sakṛt): once

• प्राश्य (prāśya): having sipped (ācamana)

• तूष्णीम् (tūṣṇīm): in silence

• हुत्वा (hutvā): having offered (as oblation)

• हि (hi): indeed

• उपाविशन् (upāviśan): one should sit down/seat oneself

• प्राणाय (prāṇāya): 'unto the prāṇa' (mantric formula for breath/prāṇa)

• इति (iti): thus

• ततः (tataḥ): thereafter

• तस्य (tasya): of that (rite/practice)

• प्रथमा (prathamā): first

• हि (hi): indeed

• आहुतिः (āhutiḥ): oblation

• स्मृता (smṛtā): is remembered/declared.

Speaker

Suta Goswami (narrating Puja/Yogic procedure within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It prescribes the purificatory sequence—ācamana (sipping sanctified water), a silent offering, and seated composure—so the worshipper becomes fit to begin the first āhuti, aligning body and breath before approaching the Linga as Pati (Śiva).

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

Śiva is implied as Pati, the Lord approached through inner purification: the pashu (bound soul) steadies prāṇa and mind, reducing pasha (bondage) so devotion and ritual can become a means toward Śiva-realization.

What ritualistic or Yogic practice is highlighted here?

Ācamana with purified water, a tūṣṇīm (silent) āhuti, then the first mantra-oblation “prāṇāya,” indicating pranayama as a foundational Pashupata-aligned preparation for Śiva-pūjā.