Shloka 77

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

स लोहगन्धान्निर्मुक्त एनसा च महायशाः यज्ञस्यावभृथे मध्ये यातो दिव्यो रथः शुभः

Transliteration

sa lohagandhānnirmukta enasā ca mahāyaśāḥ yajñasyāvabhṛthe madhye yāto divyo rathaḥ śubhaḥ

Translation

Ia terbebas dari bau logam yang menodai dan lepas dari dosa; sosok yang termasyhur itu—tepat di tengah avabhṛtha, mandi penyucian penutup yajña—berangkat menaiki kereta surgawi yang bercahaya dan membawa keberkahan.

Word by Word

• saḥ: he

• loha-gandhāt: from the smell/taint of metal (iron)

• nirmuktaḥ: freed, released

• enasā: from sin/impurity

• ca: and

• mahā-yaśāḥ: of great fame, illustrious

• yajñasya: of the sacrifice

• avabhṛthe: at the avabhṛtha rite (final bath)

• madhye: in the midst

• yātaḥ: went, departed

• divyaḥ: divine, celestial

• rathaḥ: chariot

• śubhaḥ: auspicious, благоприятный

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links ritual completion (avabhṛtha) with inner cleansing—suggesting that devotion to Pati (Śiva) culminates in purification of the pashu from mala (impurity), making the worshipper fit for Śiva’s auspicious grace.

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

By implying sin-removal and auspicious uplift at the climax of sacred rite, it reflects Śiva-tattva as Pati—the purifier who dissolves pāśa (bondage) and elevates the soul toward divine state through anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The avabhṛtha (concluding bath) is highlighted as the decisive purification rite; in Shaiva reading it mirrors Pāśupata Yoga’s antaḥ-śauca—inner cleansing that accompanies outer sacrificial completion.