Shloka 46
प्रणवमहिमा — The Greatness of the Praṇava (Om) as Śiva
केशश्मश्रुनखानां वै स्नात्वा नियतमानसः । सक्तुं प्राश्याथ सायाह्ने स्नात्वा सन्ध्यामुपास्य च
keśaśmaśrunakhānāṃ vai snātvā niyatamānasaḥ | saktuṃ prāśyātha sāyāhne snātvā sandhyāmupāsya ca
Après s’être baigné en ayant soigné les cheveux, la barbe et les ongles, l’esprit maîtrisé, qu’on prenne le saktu (farine d’orge grillée). Puis, le soir venu, après s’être baigné de nouveau, qu’on accomplisse aussi le culte de la Sandhyā avec recueillement.
Suta Goswami (narrating Shaiva disciplines to the sages at Naimisharanya)
Tattva Level: pashu
Sthala Purana: Not Jyotirliṅga-specific; it continues vrata discipline through bodily grooming, regulated food (saktu), repeated bathing, and sandhyā-upāsanā—stabilizing the practitioner for Śiva worship.
Significance: Emphasizes sustained purity and daily rhythm (sandhyā) as the ‘maintenance’ (sthiti) of vrata-power; such steadiness is portrayed as conducive to Śiva’s prasāda.
Offering: naivedya
FAQs
It teaches that Shaiva worship is supported by both outer purity (cleanliness and bathing) and inner purity (niyata-manas, a restrained mind), aligning daily life with disciplined conduct that makes the mind fit for devotion and liberation-oriented practice.
By prescribing bathing and Sandhyā observance, the verse establishes the preparatory āchāra (right conduct) that traditionally precedes Saguna Shiva worship—such as Linga-pūjā, mantra-japa, and offerings—so that devotion is performed with ritual propriety and mental steadiness.
A simple daily regimen: maintain bodily cleanliness, take a light sāttvika food like saktu, bathe again at evening, and perform Sandhyā worship—supporting steadiness for mantra-japa (e.g., Om Namaḥ Śivāya) and Shaiva contemplation.