Shloka 25

स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान

Devanagari script

यजुषां परिमृज्यैवं द्विः प्रक्षाल्य च वारिणा प्रीत्यर्थं सामवेदानाम् उपस्पृश्य च मूर्धनि

Transliteration

yajuṣāṃ parimṛjyaivaṃ dviḥ prakṣālya ca vāriṇā prītyarthaṃ sāmavedānām upaspṛśya ca mūrdhani

Translation

وهكذا، بعد المسح وفق إجراء اليجور‑فيدا والغسل بالماء مرتين، ولإدخال السرور على الساما‑فيدا، يُمسّ بتلك المياه المقدّسة تاج الرأس؛ وبذلك تكتمل الطهارة باطناً وظاهراً قبل الاقتراب من عبادة «پَتي» ربّ شيفا.

Word by Word

• यजुषाम्: of the Yajur(-Veda) rites

• परिमृज्य: having wiped/cleansed

• एवम्: thus

• द्विः: twice

• प्रक्षाल्य: having washed thoroughly

• च: and

• वारिणा: with water

• प्रीत्यर्थम्: for the sake of pleasure/satisfaction

• सामवेदानाम्: of the Sāma-Veda (and its deities/presiding principle)

• उपस्पृश्य: having touched (with sanctified water)

• च: and

• मूर्धनि: on the crown of the head

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Yajurveda
• Samaveda

FAQs

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

It prescribes the preparatory śauca (purification) sequence—Yajur-based cleansing, washing twice, and touching sanctified water to the crown—so the worshipper approaches the Liṅga with ritual and inner fitness, removing pasha-like impurities before seeking Pati’s grace.

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

By emphasizing purification before worship, it implies Śiva as Pati—the supremely pure Lord—approached through disciplined refinement of the pashu (individual soul) so that bondage (pāśa) is attenuated and receptivity to Śiva’s anugraha (grace) increases.

What ritualistic or Yogic practice is highlighted here?

A Vedic-style ācamana/śuddhi practice: cleansing and washing, then applying sanctified water to the crown (mūrdhan), aligning body-mind for Śiva-pūjā in a Pāśupata spirit of purity and restraint.