Shloka 30

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

Adhyaya 27

Devanagari script

वामदेवेन मन्त्रेण स्थापयेदासनोपरि सान्निध्यं रुद्रगायत्र्या अघोरेण निरुध्य च

Transliteration

vāmadevena mantreṇa sthāpayedāsanopari sānnidhyaṃ rudragāyatryā aghoreṇa nirudhya ca

Translation

以“瓦摩提婆”（Vāmadeva）真言，当将其安置于仪座之上；以“鲁陀罗·伽雅特丽”（Rudra‑Gāyatrī）召请主之近临；复以“阿戈罗”（Aghora）真言封印制障，使仪轨坚固无碍。

Word by Word

• वामदेवेन (vāmadevena): by the Vāmadeva (mantra/aspect of Śiva)

• मन्त्रेण (mantreṇa): by the mantra

• स्थापयेत् (sthāpayet): one should establish/install

• आसन-उपरि (āsana-upari): upon the seat (āsana)

• सान्निध्यम् (sānnidhyam): (divine) presence, nearness

• रुद्र-गायत्र्या (rudra-gāyatryā): by the Rudra Gāyatrī

• अघोरेण (aghoreṇa): by the Aghora (mantra/aspect)

• निरुध्य (nirudhya): having restrained/blocked/sealed

• च (ca): and

Speaker

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

Characters & Entities

• Shiva
• Rudra
• Vamadeva
• Aghora

FAQs

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

It outlines a precise mantra-sequence for Linga-puja: स्थापना (installation) with Vāmadeva, āvāhana-like sānnidhya (invoked presence) through Rudra-Gāyatrī, and protective sealing through Aghora—so the worship becomes ritually stable and obstacle-free.

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

Śiva appears as Pati who becomes experientially present (sānnidhya) through mantra; His tattva is approached via distinct śakti-aspects (Vāmadeva, Aghora) that establish, reveal, and protect the sacred presence for the pashu (bound soul) seeking purification from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A mantra-nyāsa and protective bandha principle within Linga-puja: invoking presence (sānnidhya) and sealing the rite (niruddha) so the sādhaka’s worship aligns with Pāśupata-oriented discipline—focus, purity, and guarded sacred space.