Shloka 17

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

पुनः स्नात्वा परित्यज्य तद्वस्त्रं मलिनं ततः शुक्लवस्त्रपरीधानो भूत्वा स्नानं समाचरेत्

Transliteration

punaḥ snātvā parityajya tadvastraṃ malinaṃ tataḥ śuklavastraparīdhāno bhūtvā snānaṃ samācaret

Translation

Nachdem er erneut gebadet hat, soll er jenes beschmutzte Gewand ablegen. Dann, in reine weiße Kleidung gehüllt, soll er ordnungsgemäß das reinigende Bad vollziehen, um würdig zu werden für die Verehrung Patis (des Herrn Śiva), der die Fesseln (pāśa) des paśu (der verkörperten Seele) lockert.

Word by Word

• पुनः (punaḥ): again

• स्नात्वा (snātvā): having bathed

• परित्यज्य (parityajya): having discarded/abandoned

• तद्वस्त्रं (tadvastraṃ): that garment

• मलिनं (malinaṃ): soiled/impure

• ततः (tataḥ): then/thereafter

• शुक्लवस्त्रपरीधानः (śuklavastraparīdhānaḥ): wearing white/clean garments

• भूत्वा (bhūtvā): having become

• स्नानं (snānaṃ): bathing/purificatory bath

• समाचरेत् (samācaret): should properly perform/undertake

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It prescribes śauca (ritual purity) before worship—discarding impure clothing and wearing clean white garments—so the devotee approaches the Linga with disciplined bodily and mental readiness.

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

By implying that approach to Pati (Shiva) requires purification, it reflects Shaiva Siddhanta’s emphasis that the pashu, bound by pāśa (impurity and limitation), becomes fit for grace through regulated conduct that supports inner cleansing.

What ritualistic or Yogic practice is highlighted here?

A preparatory puja-vidhi practice: repeated bathing and changing into clean (white) clothes—an outer discipline that complements inner śauca central to Pashupata-oriented worship.