Shloka 8

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

Devanagari script

आत्मानं चान्तरात्मानं परमात्मानमेव च अभिवन्द्य पुनः सूर्यं ब्रह्माणं च विभावसुम्

Transliteration

ātmānaṃ cāntarātmānaṃ paramātmānameva ca abhivandya punaḥ sūryaṃ brahmāṇaṃ ca vibhāvasum

Translation

మొదట ఆత్మను, అంతరాత్మను, పరమాత్మనే నమస్కరించి, తరువాత మళ్లీ సూర్యునికి, బ్రహ్మకు, విభావసు (అగ్ని)కి అభివందనం చేయవలెను।

Word by Word

• ātmānam: the self/one’s own self

• ca: and

• antar-ātmānam: the indwelling self (inner witness)

• paramātmānam eva: the Supreme Self alone (Pati as the highest principle)

• abhivandya: having saluted/bowed to

• punaḥ: again/thereafter

• sūryam: the Sun-god (Sūrya)

• brahmāṇam: Brahmā (the creator, Vedic lord of rites)

• ca: and

• vibhāvasum: Vibhāvasu, Agni (sacrificial fire, illuminer)

Speaker

Suta Goswami (narrating ritual sequence within the Purva-Bhaga narrative)

Characters & Entities

• Surya
• Brahma
• Agni

FAQs

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

It establishes the orthodox preparatory order: inner salutation (self–inner self–Supreme Self) followed by reverence to Sūrya, Brahmā, and Agni—purifying the worshipper and sanctifying the rite before approaching the Linga.

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

By invoking the Supreme Self (paramātman) after the self and inner self, the verse implies a hierarchy where the pashu’s awareness turns inward and culminates in the recognition of Pati as the highest reality—transcendent yet immanent as the inner witness.

What ritualistic or Yogic practice is highlighted here?

A combined discipline: interior recollection (antarātma-smṛti akin to yogic centering) together with Vedic upacāra—honouring Sūrya (illumination), Brahmā (ritual order), and Agni (sacrificial purity) as a prelude to Shaiva worship.