Shloka 38

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

उदङ्मुखः प्राङ्मुखो वा स्वस्थश् चाचान्त एव च स्वस्तिकेनोपविष्टस्तु नमस्कृत्वा महेश्वरम्

Transliteration

udaṅmukhaḥ prāṅmukho vā svasthaś cācānta eva ca svastikenopaviṣṭastu namaskṛtvā maheśvaram

Translation

مستقبِلًا الشمالَ أو الشرقَ، ساكنَ الجسد، وبعد أداء الآچامانا (ācamana)، فليجلس في هيئة السڤاستيكا (svastika)؛ ثم بعد الانحناء فليقدّم السجودَ والتبجيلَ لماهيشڤارا—باتي (Pati)، شيفا، الربّ الذي يُرخي پاشا (pāśa) التي تُقيّد پاشو (paśu)، أي النفس.

Word by Word

• उदङ्मुखः: facing north

• प्राङ्मुखो: facing east

• वा: or

• स्वस्थः: steady, at ease, composed

• च: and

• आचान्तः: having sipped water ritually (ācamana)

• एव: indeed

• च: and

• स्वस्तिकेन: in the svastika posture

• उपविष्टः: seated

• तु: then

• नमस्कृत्वा: having bowed, having saluted

• महेश्वरम्: to Mahēśvara (the Great Lord Shiva)

Speaker

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

Characters & Entities

• Shiva
• Maheshvara

FAQs

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

It sets the practitioner’s ritual readiness—proper direction, ācamana (purificatory sipping), stable seated posture, and namaskāra—before beginning Linga-Puja, emphasizing inner steadiness and reverence to Mahēśvara.

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

By directing worship to Mahēśvara, it points to Shiva as Pati (the Supreme Lord), the one worthy of surrender and the remover of pāśas (bondages) that bind the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Ācamana for purification and sitting in svastika-āsana (a steady meditative posture), aligning puja with yogic composure central to Shaiva/Pāśupata discipline.