Shloka 40

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

Devanagari script

मन्त्रस्नानं ततः कुर्याद् आपोहिष्ठादिभिः क्रमात् पुण्यैश्चैव तथा मन्त्रैर् ऋग्यजुःसामसंभवैः

Transliteration

mantrasnānaṃ tataḥ kuryād āpohiṣṭhādibhiḥ kramāt puṇyaiścaiva tathā mantrair ṛgyajuḥsāmasaṃbhavaiḥ

Translation

Luego debe realizarse el baño de mantras (mantra-snāna) en el debido orden, comenzando con el himno “Āpo hi ṣṭhā…”, y asimismo con otros mantras auspiciosos procedentes de los Vedas Ṛg, Yajur y Sāma—para que el adorador quede purificado por fuera y por dentro para la veneración del Pati, el Señor Śiva.

Word by Word

• मन्त्रस्नानम्: ritual bath accompanied by mantras

• ततः: thereafter/then

• कुर्यात्: should perform

• आपोहिष्ठादिभिः: with (mantras) beginning with “Āpo hi ṣṭhā…”

• क्रमात्: in proper sequence

• पुण्यैः: auspicious/meritorious

• च एव: and indeed/also

• तथा: likewise

• मन्त्रैः: with mantras

• ऋग्-यजुः-साम-सम्भवैः: originating from the Ṛg, Yajur, and Sāma Vedas

Speaker

Suta Goswami (narrating Shiva-puja procedure as taught in the Linga Purana tradition)

Characters & Entities

• Shiva

FAQs

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

It establishes mantra-snāna (mantra-consecrated bathing) as a prerequisite purification, aligning the worshipper’s body and intention before approaching the Shiva-Linga with Vedic sanctity.

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

By requiring ordered Vedic purification before worship, the verse implies Shiva as Pati—the supremely pure Lord—approached through shaucha (purity) that helps loosen pasha (bondage) obscuring the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Mantra-snāna using “Āpo hi ṣṭhā…” and other Ṛg–Yajur–Sāma mantras, a purificatory rite that supports focused worship and steadiness of mind integral to Shaiva sadhana.