Shloka 36

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

Adhyaya 27

Devanagari script

करवीरैः सितैश्चैव मल्लिकाकमलोत्पलैः आपूर्य पुष्पैः सुशुभैः चन्दनाद्यैश् च तज्जलम्

Transliteration

karavīraiḥ sitaiścaiva mallikākamalotpalaiḥ āpūrya puṣpaiḥ suśubhaiḥ candanādyaiś ca tajjalam

Translation

供奉之水当以吉祥妙花充盈——白色迦罗毗罗花、茉莉（mallikā）、莲华（kamala）与青莲（utpala）——并和入檀香等诸芳香之物，使其堪为向解脱主宰“帕提”之圣林伽行灌顶净礼，令有情（paśu）脱离系缚（pāśa）。

Word by Word

• करवीरैः (karavīraiḥ): with oleander flowers

• सितैः (sitaiḥ): white

• च एव (ca eva): and indeed

• मल्लिका (mallikā): jasmine

• कमल (kamala): lotus

• उत्पलैः (utpalaiḥ): with blue-lotuses/water-lilies

• आपूर्य (āpūrya): having filled/fully supplied

• पुष्पैः (puṣpaiḥ): with flowers

• सुशुभैः (suśubhaiḥ): auspicious, beautiful

• चन्दनाद्यैः (candanādyaiḥ): with sandalwood and other fragrances

• च (ca): and

• तत् जलम् (taj jalam): that water (the worship-water/abhisheka water).

Speaker

Suta Goswami (narrating Shiva-puja vidhi within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

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

It prescribes how to sanctify abhiṣeka water—by filling it with specific auspicious flowers and sandalwood—so the offering becomes ritually and spiritually fit for Shiva’s Linga.

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

By implying that even the worship-water must be refined and made auspicious before approaching the Linga, the verse points to Shiva as Pati—the supreme, purity-bestowing Lord—approached through disciplined, sattvic offerings.

What ritualistic or Yogic practice is highlighted here?

A key puja-vidhi element of Linga abhiṣeka is highlighted: preparing fragrant, flower-infused water (gandha-puṣpa-yukta jala) as an external discipline that supports inner Pāśupata orientation—purification and devotion.