Shloka 151

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

न जलं ताडयेत्पद्भ्यां नांभस्यङ्गमलं त्यजेत् मलं प्रक्षालयेत् तीरे प्रक्षाल्य स्नानमाचरेत्

Transliteration

na jalaṃ tāḍayetpadbhyāṃ nāṃbhasyaṅgamalaṃ tyajet malaṃ prakṣālayet tīre prakṣālya snānamācaret

Translation

Jangan menghentak air dengan kaki, dan jangan membuang kotoran tubuh ke dalam air. Cucilah kotoran di tepi; setelah bersih di sana, barulah lakukan mandi ritual.

Word by Word

• na: not

• jalam: water

• tāḍayet: should strike/beat

• padbhyām: with the feet

• na: not

• ambhasi: in water

• aṅga-malam: bodily impurity/filth

• tyajet: should discard/leave

• malam: impurity/filth

• prakṣālayet: should wash off

• tīre: on the bank/shore

• prakṣālya: having washed

• snānam: bathing/ritual bath

• ācaret: should perform/undertake

Speaker

Suta Goswami (narrating Shiva-śauca and snāna rules to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It establishes śauca as a prerequisite for snāna and pūjā: the devotee must keep sacred water pure and approach the Liṅga with disciplined cleanliness, turning bathing into an ethical and devotional act.

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

Śiva as Pati is approached through purity and restraint; by honoring tīrtha-water and avoiding defilement, the pashu aligns conduct with dharma, reducing pāśa (bondage) and becoming fit for Śiva’s grace.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snāna with śauca: do not agitate or pollute the water; cleanse impurities on the bank first, then bathe—an outer discipline supporting inner Pāśupata self-control (yama-like restraint).