Shloka 36
स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान
ज्योतिरग्निस् तथा सायं सम्यक् चानुदिते मृषा तस्मादुदितहोमस्थं भसितं पावनं शुभम्
jyotiragnis tathā sāyaṃ samyak cānudite mṛṣā tasmāduditahomasthaṃ bhasitaṃ pāvanaṃ śubham
El fuego encendido al alba es el verdadero fuego sagrado; el fuego vespertino, si no está bien establecido, es incierto. Por ello, la ceniza obtenida de la oblación del alba es purificadora y auspiciosa, digna de llevarse en el culto de Śiva como marca del Pati que libera al paśu del pāśa.
Suta Goswami (narrating the Linga Purana teaching tradition to the sages of Naimisharanya)
FAQs
It prioritizes bhasma from the dawn homa as the most auspicious and purifying substance for Shaiva practice, implying that properly sourced ash is especially fit for Linga-Puja and for marking devotion to Mahadeva.
By emphasizing purification and auspiciousness through bhasma, it points to Shiva as Pati—the Lord whose grace removes impurity and bondage (pāśa), enabling the paśu (individual soul) to move toward liberation.
A Shaiva-leaning homa discipline: obtaining sacred ash specifically from the properly performed dawn fire-offering, aligning ritual purity with Pashupata-style observance (bhasma-dharana and Shiva-oriented sadhana).