Shloka 23

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

Devanagari script

यावत् त्वदृष्टम् अभवद् उटजानां छदं नरः प्राच्यामुदीच्यां च तथा प्रागुदीच्यामथापि वा

Transliteration

yāvat tvadṛṣṭam abhavad uṭajānāṃ chadaṃ naraḥ prācyāmudīcyāṃ ca tathā prāgudīcyāmathāpi vā

Translation

Solange der Mann die strohgedeckten Dächer der Laubhütten der Asketen noch nicht erblickt hatte—sei es im Osten, im Norden oder sogar im Nordosten—suchte er weiter.

Word by Word

• yāvat: so long as

• tvadṛṣṭam: not seen by you / by him (unseen)

• abhavat: occurred / came to be

• uṭajānām: of the huts of ascetics (leaf-huts)

• chadam: roof, thatch-covering

• naraḥ: man, person

• prācyām: in the eastern direction

• udīcyām: in the northern direction

• ca: and

• tathā: likewise

• prāgudīcyām: in the north-eastern direction

• athāpi: or else, even

• vā: or

Speaker

Suta Goswami (narrating the episode within the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It frames the seeker’s movement through sacred directions toward ascetic hermitages—an archetype for approaching the Linga through purity, tapas, and right orientation (dik) before worship.

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

Indirectly, it presents Shiva-tattva as approached through disciplined seeking: the Pashu (individual) moves through outer space (directions) toward sanctified space (āśrama), reflecting the inner journey from Pāśa (bondage) toward Pati (the Lord).

What ritualistic or Yogic practice is highlighted here?

It emphasizes pilgrimage-like seeking and āśrama-darśana as a preparatory discipline—akin to Pāśupata orientation and mental purification prior to formal pūjā or yogic absorption.