Shloka 38

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

Devanagari script

उरोदेशमघोरेण गुह्यं वामेन सुव्रताः सद्येन पादौ सर्वाङ्गं प्रणवेनाभिषेचयेत्

Transliteration

urodeśamaghoreṇa guhyaṃ vāmena suvratāḥ sadyena pādau sarvāṅgaṃ praṇavenābhiṣecayet

Translation

হে সুব্রতধারী ভক্তগণ, অঘোর-মন্ত্রে বক্ষদেশ, বাম-মন্ত্রে গুহ্যাংশ, সদ্যোজাত-মন্ত্রে পদদ্বয় এবং প্রণব ‘ওঁ’-এ সমগ্র দেহ অভিষেক (সংস্কার-স্নান) করা উচিত।

Word by Word

• urodeśam: the chest-region

• aghoreṇa: with (the mantra) Aghora

• guhyaṁ: the secret part (genital region)

• vāmena: with (the mantra) Vāma

• suvratāḥ: O those of good vows/observances

• sadyena: with (the mantra) Sadyojāta

• pādau: the two feet

• sarvāṅgam: the whole body

• praṇavena: with the Praṇava (Oṁ)

• abhiṣecayet: one should bathe/consecrate/perform abhiṣeka

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Panchabrahma Mantras (Sadyojāta, Vāma, Aghora)
• Praṇava (Oṁ)

FAQs

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

It teaches a precise abhiṣeka-vinyāsa: specific Śaiva mantras are applied to specific regions, making the worshiper’s body (or the ritual body in worship) a fit vessel for approaching Pati (Śiva) and removing pāśa (bondage).

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

Śiva-tattva is approached as all-pervading and multi-aspected: the Panchabrahma faces (Sadyojāta, Vāma, Aghora) and the Praṇava indicate that the Lord is both immanent in bodily existence and transcendent as the supreme sound-principle.

What ritualistic or Yogic practice is highlighted here?

A mantra-based abhiṣeka/nyāsa practice using Panchabrahma mantras and Oṁ—an internalized Śaiva discipline aligned with Pāśupata-style purification of the pashu (individual soul) for Shiva-pūjā.