Shloka 26

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

Devanagari script

स्पृशेदथर्ववेदानां नेत्रे चाङ्गिरसां तथा नासिके ब्राह्मणो ऽङ्गानां क्षाल्य क्षाल्य च वारिणा

Transliteration

spṛśedatharvavedānāṃ netre cāṅgirasāṃ tathā nāsike brāhmaṇo 'ṅgānāṃ kṣālya kṣālya ca vāriṇā

Translation

அங்கங்களை நீரால் மீண்டும் மீண்டும் கழுவி, பிராமணன் அதர்வவேத ந்யாசமாக கண்களைத் தொட வேண்டும்; அதுபோல ஆங்கிரச மரபையும் நினைத்து; மூக்கையும் தொட்ந்து புலன்களைத் தூய்மைப்படுத்த வேண்டும்।

Word by Word

• स्पृशेत्: should touch

• अथर्ववेदानाम्: of the Atharvaveda (mantras)

• नेत्रे: the eyes

• च: and

• आङ्गिरसाम्: of the Aṅgiras (lineage/mantric tradition)

• तथा: likewise

• नासिके: the nose

• ब्राह्मणः: the Brāhmaṇa (ritual practitioner)

• अङ्गानाम्: of the limbs/sense-organs

• क्षाल्य क्षाल्य: having washed again and again

• च: and

• वारिणा: with water

Speaker

Suta Goswami (narrating Shiva-puja/ācāra instructions to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Atharvaveda
• Aṅgiras

FAQs

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

It prescribes śauca (purity) and nyāsa-like consecration of the sense-organs—especially eyes and nose—so the devotee approaches the Linga with purified indriyas, fit for offering darśana, fragrance, and focused devotion to Pati (Shiva).

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

By emphasizing purification and mantric placement on the senses, it implies Shiva-tattva is realized through disciplined refinement of the pashu’s instruments (indriyas), loosening pāśa (impurity/bondage) so awareness can turn toward the Pati.

What ritualistic or Yogic practice is highlighted here?

A Vedic limb-consecration (nyāsa/anga-śuddhi) combined with repeated water purification—preparatory discipline that aligns with Pāśupata-oriented control and sanctification of the senses before Shiva-puja.