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Shloka 10

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

भावदुष्टो ऽम्भसि स्नात्वा भस्मना च न शुध्यति भावशुद्धश्चरेच्छौचम् अन्यथा न समाचरेत्

bhāvaduṣṭo 'mbhasi snātvā bhasmanā ca na śudhyati bhāvaśuddhaścarecchaucam anyathā na samācaret

Orang yang batinnya (bhāva) tercemar tidak menjadi suci walaupun mandi dalam air atau menyapu abu suci (bhasma). Tetapi orang yang bhāva-nya suci hendaklah memelihara kebersihan (śauca); jika tidak, jangan melakukannya sekadar sebagai pertunjukan lahiriah.

भाव-दुष्टःone with corrupted/impure intention
भाव-दुष्टः:
अम्भसिin water
अम्भसि:
स्नात्वाhaving bathed
स्नात्वा:
भस्मनाby (applying) sacred ash
भस्मना:
and
:
not
:
शुध्यतिbecomes purified
शुध्यति:
भाव-शुद्धःone with purified intention
भाव-शुद्धः:
चरेत्should practice/undertake
चरेत्:
शौचम्purity/cleanliness (ritual and ethical)
शौचम्:
अन्यथाotherwise/contrarily
अन्यथा:
not
:
समाचरेत्should perform/should undertake (as a practice)
समाचरेत्:

Suta Goswami (narrating Shaiva dharma teachings within the Linga Purana discourse)

S
Shiva

FAQs

It establishes that Linga-puja is fulfilled primarily through bhāva-śuddhi (inner purity); snāna and bhasma are supportive rites, but without a purified intention they do not remove pasha (bondage) from the pashu (soul) in relation to Pati (Shiva).

Shiva-tattva is approached through sincerity and inner transformation rather than mere externals; purification is not mechanical—grace and alignment of consciousness toward Pati are central to Shaiva Siddhanta’s emphasis on inner readiness.

Śauca (purity discipline) along with snāna and bhasma-dhāraṇa are referenced, but the verse highlights the Yogic-ethical prerequisite of bhāva-śuddhi—an inner Pashupata orientation that makes outer observances authentic.