Shloka 10

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

भावदुष्टो ऽम्भसि स्नात्वा भस्मना च न शुध्यति भावशुद्धश्चरेच्छौचम् अन्यथा न समाचरेत्

Transliteration

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

Translation

భావం దుష్టమైనవాడు నీటిలో స్నానం చేసినా, భస్మధారణ చేసినా శుద్ధి పొందడు. భావం శుద్ధమైనవాడు శౌచాన్ని ఆచరించాలి; లేనిచో కేవలం బాహ్య ప్రదర్శనగా చేయకూడదు.

Word by Word

• भाव-दुष्टः: one with corrupted/impure intention

• अम्भसि: in water

• स्नात्वा: having bathed

• भस्मना: by (applying) sacred ash

• च: and

• न: not

• शुध्यति: becomes purified

• भाव-शुद्धः: one with purified intention

• चरेत्: should practice/undertake

• शौचम्: purity/cleanliness (ritual and ethical)

• अन्यथा: otherwise/contrarily

• न: not

• समाचरेत्: should perform/should undertake (as a practice)

Speaker

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

Characters & Entities

• Shiva

FAQs

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

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).

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

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.

What ritualistic or Yogic practice is highlighted here?

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.