Shloka 24

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

Adhyaya 27

Devanagari script

जप्त्वा सर्वाणि मन्त्राणि प्रणवादिनमो ऽन्तकम् कल्पयेदासनं पश्चात् पद्माख्यं प्रणवेन तत्

Transliteration

japtvā sarvāṇi mantrāṇi praṇavādinamo 'ntakam kalpayedāsanaṃ paścāt padmākhyaṃ praṇavena tat

Translation

Sau khi tụng niệm tất cả thần chú—khởi đầu bằng Praṇava (Oṃ) và kết thúc bằng lời đảnh lễ—bấy giờ hãy sắp đặt chỗ ngồi; rồi nhờ năng lực của Praṇava, hãy an lập āsana mang danh “Padma” (tòa sen).

Word by Word

• जप्त्वा (japtvā): having recited/japa having been done

• सर्वाणि (sarvāṇi): all

• मन्त्राणि (mantrāṇi): mantras

• प्रणवादि (praṇavādi): beginning with Oṁ (Praṇava)

• नमः-अन्तकम् (namo ’ntakam): ending with ‘namaḥ’/concluding in salutation

• कल्पयेत् (kalpayet): one should arrange/construct/prepare

• आसनम् (āsanam): seat/ritual posture/installation base

• पश्चात् (paścāt): afterwards

• पद्म-आख्यम् (padmākhyam): called ‘Padma’ (lotus)

• प्रणवेन (praṇavena): by/with the Praṇava (Oṁ) as the energizing principle

• तत् (tat): that (āsana/arrangement).

Speaker

Suta Goswami (narrating the Linga-Puja vidhi to the sages of Naimisharanya, with the instruction framed as an impersonal ritual injunction)

Characters & Entities

• Shiva

FAQs

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

It fixes the ritual order: mantra-japa first, then sanctifying the worship-seat (āsana). The seat becomes a ritually empowered support for approaching Pati (Shiva) so the pashu (individual soul) may worship without pasha-driven impurity.

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

Shiva is approached through the Praṇava (Oṁ) and through namas (salutation), indicating Pati as the transcendent Lord accessed via mantra-shakti; the worshipper aligns speech and mind to that highest tattva before external offerings begin.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa bounded by Praṇava and namaḥ, followed by āsana-kalpa—specifically establishing the padma-āsana as the purified locus for Linga-puja, aligning with Pashupata-style discipline of body, speech, and mind.