Shloka 41

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

Devanagari script

द्विजानां तु हितायैवं कथितं स्नानमद्य ते संक्षिप्य यः सकृत्कुर्यात् स याति परमं पदम्

Transliteration

dvijānāṃ tu hitāyaivaṃ kathitaṃ snānamadya te saṃkṣipya yaḥ sakṛtkuryāt sa yāti paramaṃ padam

Translation

وهكذا، لخيرِ «الدِّڤيجا» (المولودين مرّتين)، قد بُيِّن لكم اليوم هذا النظام المقدّس للاغتسال. ومن أدّاه ولو مرّةً واحدة—وفق هذا الإيجاز—بلغ «المقام الأعلى» (باراما بادا)، أي حالةَ باتي، الربّ شيفا.

Word by Word

• द्विजानाम् (dvijānām): of the twice-born

• तु (tu): indeed

• हिताय (hitāya): for the welfare/benefit

• एवम् (evam): thus

• कथितम् (kathitam): has been explained/taught

• स्नानम् (snānam): ritual bath, purificatory bathing

• अद्य (adya): today/now

• ते (te): to you

• संक्षिप्य (saṁkṣipya): in brief, in a condensed form

• यः (yaḥ): whoever

• सकृत् (sakṛt): once, even a single time

• कुर्यात् (kuryāt): should do/perform

• सः (saḥ): he

• याति (yāti): goes/attains

• परमम् (paramam): supreme

• पदम् (padam): abode/state/goal

Speaker

Suta Goswami (narrating the teaching as part of the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It seals the snāna-vidhi as a complete preparatory rite for Liṅga-pūjā: even a single, correctly performed purificatory bath is said to qualify the devotee (pashu) for Śiva-oriented practice leading toward liberation.

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

Śiva is implied as the “paramaṁ padam”—the Supreme Goal and Abode of release, i.e., Pati who frees the pashu from pāśa (bondage) when the devotee follows purifying discipline with sincere intent.

What ritualistic or Yogic practice is highlighted here?

Snāna (ritual bathing) as a purificatory sādhanā—an outer rite mirroring inner cleansing—serving as an entry into Śaiva observance and supportive of Pāśupata-oriented liberation.