Shloka 29

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

Devanagari script

कल्पादीनां तु सर्वेषां कल्पवित्कल्पवित्तमाः एवमाचम्य चास्तीर्य दर्भपिञ्जूलम् आत्मनः

Transliteration

kalpādīnāṃ tu sarveṣāṃ kalpavitkalpavittamāḥ evamācamya cāstīrya darbhapiñjūlam ātmanaḥ

Translation

บรรดาผู้รู้กัลปะและพิธีบัญญัติทั้งปวง—ผู้ชำนาญยิ่ง—ย่อมทำอาจมนะเพื่อชำระตน แล้วปูมัดหญ้าทรรภะเป็นอาสนะของตน เพื่อเตรียมประกอบการบูชาพระศิวะ।

Word by Word

• कल्पादीनाम् (kalpādīnām): of the kalpas and related ritual ordinances

• तु (tu): indeed/but

• सर्वेषाम् (sarveṣām): of all

• कल्पवित् (kalpavit): knower of ritual procedure

• कल्पवित्तमाः (kalpavittamāḥ): the most excellent among ritual-knowers

• एवम् (evam): thus

• आचम्य (ācamya): having performed ācamana (purificatory sipping)

• च (ca): and

• आस्तीर्य (āstīrya): having spread/laid out

• दर्भपिञ्जूलम् (darbha-piñjūlam): a bundle of darbha (kuśa) grass

• आत्मनः (ātmanaḥ): for oneself/for one’s own (use)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It highlights the mandatory preparatory discipline—ācamana and establishing a darbha seat—showing that Linga-pūjā begins with ritual and inner purification before approaching Pati (Śiva).

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

By stressing purity and correct vidhi, it implies Śiva-tattva as Pati—the supremely pure Lord—approached through śuddhi (purification) and niyama (observance), which loosen pāśa (bondage) upon the paśu (embodied soul).

What ritualistic or Yogic practice is highlighted here?

Ācamana (purificatory sipping) and the use of darbha grass as an āsana for worship—outer supports that correspond to inner śauca (purity) in a Pāśupata-oriented approach to Śiva-pūjā.