Shloka 16

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

गन्धद्वारां दुराधर्षाम् इति मन्त्रेण मन्त्रवित् कपिलागोमयेनैव खस्थेनैव तु लेपयेत्

Transliteration

gandhadvārāṃ durādharṣām iti mantreṇa mantravit kapilāgomayenaiva khasthenaiva tu lepayet

Translation

通晓真言者，应诵念以“gandhadvārāṁ durādharṣām”开头之咒，同时就地取用手边之物，以黄褐色母牛（kapilā）之牛粪涂抹供奉之处或林伽安置之地。

Word by Word

• गन्धद्वाराम्: ‘having fragrance as the doorway’ (a mantra-epithet)

• दुराधर्षाम्: irresistible, unassailable

• इति: thus/so

• मन्त्रेण: with the mantra

• मन्त्रवित्: the knower of mantra, adept

• कपिला-गोमयेन: with the dung of a tawny (kapilā) cow

• एव: indeed/only

• खस्थेन: with what is present/available on the spot (lit. ‘standing in place’)

• एव तु: only then/indeed

• लेपयेत्: should plaster/smear (for purification and sanctification).

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes ritual purification of the Linga-site through sanctifying plastering (lepa) with kapilā cow-dung while invoking a mantra, aligning outer cleanliness with the consecration required for Shiva-Linga worship.

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

By insisting on mantra-guided sanctification, it implies Shiva as Pati—approached through śuddhi and mantra-śakti—where the devotee (paśu) removes impurities that function as pāśa (bondage) before offering worship.

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi act of śauca (purificatory preparation) empowered by mantra-japa—an outer discipline that supports inner steadiness central to Shaiva sādhana and Pāśupata-oriented worship.