Shloka 1

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

ऋषय ऊचुः कथं पूज्यो महादेवो लिङ्गमूर्तिर्महेश्वरः वक्तुमर्हसि चास्माकं रोमहर्षण सांप्रतम्

Transliteration

ṛṣaya ūcuḥ kathaṃ pūjyo mahādevo liṅgamūrtirmaheśvaraḥ vaktumarhasi cāsmākaṃ romaharṣaṇa sāṃpratam

Translation

رشیوں نے کہا—اے رومہَرشن! لِنگ روپ مہیشور مہادیو کی پوجا کیسے کی جائے؟ مہربانی فرما کر ابھی ہمیں بتائیے۔

Word by Word

• ऋषयः: the sages

• ऊचुः: said

• कथम्: how

• पूज्यः: to be worshipped

• महादेवः: Mahādeva (the Great God, Śiva)

• लिङ्ग-मूर्तिः: whose manifested form is the Liṅga

• महेश्वरः: Maheśvara (the Supreme Lord)

• वक्तुम्: to speak/tell

• अर्हसि: you are fit/please do

• च: and

• अस्माकम्: to us/for us

• रोमहर्षण: O Romaharṣaṇa (Sūta)

• सांप्रतम्: now, at present

Speaker

The sages of Naimiṣāraṇya (addressing Sūta Romaharṣaṇa)

Characters & Entities

• Shiva
• Mahadeva
• Maheshvara
• Linga
• Romaharshana

FAQs

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

It formally opens the teaching on Liṅga-pūjā by asking for the correct method of worshipping Śiva specifically as Liṅga-mūrti, establishing the Liṅga as a primary, scripturally grounded focus of devotion.

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

Śiva is named Mahādeva and Maheśvara—Pati, the Supreme Lord—who is accessible for worship through the Liṅga-form, indicating a transcendent Lord made immanently approachable through a sacred symbol.

What ritualistic or Yogic practice is highlighted here?

The verse points toward Liṅga-pūjā-vidhi (ritual procedure of worship); in Shaiva framing this supports purification of the pashu (bound soul) and loosening of pāśa (bondage) through devotion and observance centered on Pati (Śiva).