Shloka 4

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

सनत्कुमाराय शुभं लिङ्गार्चनविधिं परम् तस्माद्व्यासो महातेजाः श्रुतवाञ्छ्रुतिसंमितम्

Transliteration

sanatkumārāya śubhaṃ liṅgārcanavidhiṃ param tasmādvyāso mahātejāḥ śrutavāñchrutisaṃmitam

Translation

سنَتکُمار کو لِنگ ارچنا کی نہایت مبارک اور اعلیٰ विधی بتائی گئی؛ اسی سے مہاتیز وِیاس نے وہ تعلیم سنی جو شروتی کے مطابق تھی۔

Word by Word

• सनत्कुमाराय: to Sanatkumāra

• शुभम्: auspicious, beneficent

• लिङ्गार्चन-विधिम्: the method/procedure of Liṅga-worship

• परम्: supreme, highest

• तस्मात्: from him/therefore

• व्यासः: Vyāsa

• महातेजाः: of great splendor/power

• श्रुतवान्: heard/learned

• श्रुति-संमितम्: consonant with Śruti (Veda), Veda-aligned

Speaker

Suta Goswami (narrating the transmission of the teaching)

Characters & Entities

• Sanatkumara
• Vyasa

FAQs

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

It grounds Liṅga-arcana in an authoritative lineage (Sanatkumāra → Vyāsa) and explicitly frames the ritual method as śruti-saṃmita—aligned with Vedic intent—thus legitimizing Shaiva worship as Veda-consistent.

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

By presenting the Liṅga-arcana as “supreme” and “auspicious,” the verse implies the Liṅga as the foremost sign (liṅga) of Pati—Śiva as the transcendent Lord who grants śiva (auspiciousness) and leads the paśu (soul) toward release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Liṅgārcana-vidhi (the formal procedure of Liṅga worship) is highlighted, presented as a Veda-aligned discipline that, in Shaiva Siddhānta terms, supports purification of the paśu and prepares the aspirant for Pāśupata-oriented sādhanā.