Shloka 38

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

Devanagari script

उरोदेशमघोरेण गुह्यं वामेन सुव्रताः सद्येन पादौ सर्वाङ्गं प्रणवेनाभिषेचयेत्

Transliteration

urodeśamaghoreṇa guhyaṃ vāmena suvratāḥ sadyena pādau sarvāṅgaṃ praṇavenābhiṣecayet

Translation

ഹേ സുവ്രതികളേ, അഘോര മന്ത്രംകൊണ്ട് ഉരഃപ്രദേശം, വാമ മന്ത്രംകൊണ്ട് ഗുഹ്യഭാഗം, സദ്യോജാത മന്ത്രംകൊണ്ട് പാദങ്ങൾ, പ്രണവം ‘ഓം’കൊണ്ട് സർവ്വദേഹം അഭിഷേകം ചെയ്ത് ശുദ്ധീകരിക്കണം।

Word by Word

• urodeśam: the chest-region

• aghoreṇa: with (the mantra) Aghora

• guhyaṁ: the secret part (genital region)

• vāmena: with (the mantra) Vāma

• suvratāḥ: O those of good vows/observances

• sadyena: with (the mantra) Sadyojāta

• pādau: the two feet

• sarvāṅgam: the whole body

• praṇavena: with the Praṇava (Oṁ)

• abhiṣecayet: one should bathe/consecrate/perform abhiṣeka

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Panchabrahma Mantras (Sadyojāta, Vāma, Aghora)
• Praṇava (Oṁ)

FAQs

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

It teaches a precise abhiṣeka-vinyāsa: specific Śaiva mantras are applied to specific regions, making the worshiper’s body (or the ritual body in worship) a fit vessel for approaching Pati (Śiva) and removing pāśa (bondage).

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

Śiva-tattva is approached as all-pervading and multi-aspected: the Panchabrahma faces (Sadyojāta, Vāma, Aghora) and the Praṇava indicate that the Lord is both immanent in bodily existence and transcendent as the supreme sound-principle.

What ritualistic or Yogic practice is highlighted here?

A mantra-based abhiṣeka/nyāsa practice using Panchabrahma mantras and Oṁ—an internalized Śaiva discipline aligned with Pāśupata-style purification of the pashu (individual soul) for Shiva-pūjā.