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Linga Purana — Purva Bhaga, Shloka 22

Aghora-Mantra Japa: Graded Expiations, Pañcagavya Purification, and Homa for Mahāpātaka-Nivṛtti

ताम्रे वा पद्मपात्रे वा पालाशे वा दले शुभे सकूर्चं सर्वरत्नाढ्यं क्षिप्त्वा तत्रैव काञ्चनम्

tāmre vā padmapātre vā pālāśe vā dale śubhe sakūrcaṃ sarvaratnāḍhyaṃ kṣiptvā tatraiva kāñcanam

Trong bình đồng, hoặc bát hình hoa sen, hoặc trên lá palāśa cát tường, hãy đặt chổi kuśa dùng để rảy nước nghi lễ, được trang sức bằng đủ loại châu báu; và ngay tại đó cũng đặt vàng—làm lễ vật cho việc thờ Liṅga—tôn kính Pati, Đấng ban giải thoát cho paśu khỏi dây trói pāśa.

ताम्रेin copper (vessel)
ताम्रे:
वाor
वा:
पद्मपात्रेin a lotus-bowl/lotus-shaped vessel
पद्मपात्रे:
वाor
वा:
पालाशेon/with palāśa (leaf)
पालाशे:
वाor
वा:
दलेon a leaf/petal
दले:
शुभेauspicious
शुभे:
सकूर्चम्together with a kuśa-brush/tuft (kūrca)
सकूर्चम्:
सर्वरत्नाढ्यम्endowed with all gems, gem-adorned
सर्वरत्नाढ्यम्:
क्षिप्त्वाhaving placed/put down
क्षिप्त्वा:
तत्रैवright there, in that very place
तत्रैव:
काञ्चनम्gold
काञ्चनम्:

Suta Goswami (narrating Shiva-linga worship procedure to the Sages of Naimisharanya)

S
Shiva

FAQs

It specifies sanctioned, auspicious supports (copper vessel, lotus-bowl, palāśa leaf) and high-value offerings (gems and gold), emphasizing that Linga-puja is performed with purity, order, and reverence toward Pati (Shiva) as the giver of grace.

By directing precious offerings to the Linga, the verse implies Shiva as Pati—the supreme Lord who transcends worldly value yet accepts devotion expressed through disciplined ritual, transforming the pashu from pasha-bound limitation toward liberation.

A puja-vidhi detail: arranging ritual implements (kuśa-kūrca) and placing gems and gold as part of formal Linga worship—supporting the Pashupata ethos that outer discipline in worship steadies inner purification.