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Shloka 32

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

बाह्यशौचेन युक्तः संस् तथा चाभ्यन्तरं चरेत् आग्नेयं वारुणं ब्राह्मं कर्तव्यं शिवपूजकैः

bāhyaśaucena yuktaḥ saṃs tathā cābhyantaraṃ caret āgneyaṃ vāruṇaṃ brāhmaṃ kartavyaṃ śivapūjakaiḥ

من اتّصف بالطهارة الظاهرة فليُنمِّ الطهارة الباطنة أيضًا. لذلك على عابدي شيفا أن يؤدّوا على الوجه المأثور تطهيرات النار وتطهيرات الماء والتطهير المتصل بمبدأ البراهمن (الڤيدي).

bāhya-śaucenawith external cleanliness
bāhya-śaucena:
yuktaḥendowed/connected
yuktaḥ:
saṃs (saṃ)indeed/then
saṃs (saṃ):
tathālikewise
tathā:
caand
ca:
ābhyantaraminner (purity)
ābhyantaram:
caretshould practice/undertake
caret:
āgneyamrelating to Agni, fiery purification
āgneyam:
vāruṇamrelating to Varuṇa, watery purification
vāruṇam:
brāhmamBrahmic/Vedic (mantric) purification
brāhmam:
kartavyamto be done/should be performed
kartavyam:
śiva-pūjakaiḥby the worshippers of Śiva
śiva-pūjakaiḥ:

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

S
Shiva
A
Agni
V
Varuna
B
Brahman (Vedic principle)

FAQs

It establishes that Linga-puja requires both external cleanliness and inner purification, and it prescribes three complementary modes of śuddhi—fiery (Agni), watery (Varuṇa), and Vedic/mantric (Brāhma)—as mandatory disciplines for Śiva’s worship.

Śiva is implied as Pati, approachable through purity of body and mind; inner purity particularly points to cleansing the pashu (individual soul) from pasha (impurities/bondage) so the worship becomes fit to receive Śiva’s grace.

Śauca as a core puja-dharma: bodily cleansing, water-based purification rites, fire-related sanctification (e.g., agni-samskāra/homa context), and brāhma-śuddhi through Vedic mantra—paired with inner discipline aligned with Pāśupata-oriented purification of the mind.