Shloka 9
नरकयातनावर्णनम् / Description of Hell-Torments for Specific Transgressions
त्रपुसीसारकूटाद्भिः क्षीरेण च पुनःपुनः । सुतप्ततीक्ष्णतैलेन वज्रलेपेन वा पुनः
trapusīsārakūṭādbhiḥ kṣīreṇa ca punaḥpunaḥ | sutaptatīkṣṇatailena vajralepena vā punaḥ
幾度も、trapuśī と sāraka から引き出した煎液・精髄に乳を加えて施し、または鋭く熱した油で、あるいは金剛のごとく硬く固まる「ヴァジュラ塗布」で処置せよ。
Suta Goswami (narrating the Uma Samhita teachings to the sages at Naimisharanya)
Tattva Level: pasha
Shiva Form: Vaidyanātha
Jyotirlinga: Vaidyanātha
Sthala Purana: Vaidyanātha is remembered as the ‘physician’ Lord who heals afflictions; the verse’s medicinal substances (herbal decoction, milk, oils, plaster) align with a healing/therapeutic register, even if here used in a punitive or corrective procedure.
Significance: Pilgrims seek relief from disease and suffering; the theological subtext is that true healing culminates in removal of pāśa (karmic/impurity) through devotion and grace.
Shakti Form: Annapūrṇā
Role: nurturing
FAQs
It emphasizes repeated purification and careful preparation in Shiva’s worship, reflecting the Shaiva Siddhanta ideal that disciplined, reverent action (kriyā) supports inner purity and steadiness of devotion.
The verse describes practical substances used for repeated treatment/coating—typical of Linga-upacāra—showing Saguna worship where the devotee serves Shiva through tangible, sanctifying acts offered with bhakti.
A takeaway is consistent, repeated ritual care during worship—pairing external purification (ablution/processing) with internal remembrance, ideally accompanied by japa of the Panchakshara mantra, “Om Namaḥ Śivāya,” while performing the service.