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Skanda Purana — Nagara Khanda, Shloka 33

चीरवल्कलसंत्यक्तं स्नानजाप्यविवर्जितम् । संयुक्तं विविधैर्गन्धैर्मृगनाभिपुरःसरैः

cīravalkalasaṃtyaktaṃ snānajāpyavivarjitam | saṃyuktaṃ vividhairgandhairmṛganābhipuraḥsaraiḥ

“นางละจากผ้าหยาบและผ้าเปลือกไม้ (จีระ-วัลกละ) และมิได้ละการสรงน้ำกับการสวดภาวนา (ชปะ) อีกทั้งประกอบด้วยกลิ่นหอมหลากหลาย โดยมีมฤคนาภี (ชะมดเช็ด/มัสก์) นำหน้า”

चीरवल्कलसंत्यक्तम्having abandoned cloth and bark-garments
चीरवल्कलसंत्यक्तम्:
Karma (Object/कर्म)
TypeAdjective
Rootचीर + वल्कल + संत्यक्त (कृदन्त; सम्-√त्यज् धातु)
Formपूर्वपद-द्वन्द्व (‘चीरं च वल्कलं च’) + ततः कृदन्त-विशेषण (‘संत्यक्तम्’), नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया, एकवचन
स्नानजाप्यविवर्जितम्not omitting bathing and muttered prayers
स्नानजाप्यविवर्जितम्:
Karma (Object/कर्म)
TypeAdjective
Rootस्नान + जाप्य + अविवर्जित (कृदन्त; अ-वि-√वर्ज् धातु)
Formपूर्वपद-द्वन्द्व (‘स्नानं च जाप्यं च’) + नञ्/अ-प्रत्यययुक्त कृदन्त (‘अविवर्जितम्’ = not omitted), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
संयुक्तम्combined/endowed
संयुक्तम्:
Kriya (Predicate/क्रिया)
TypeAdjective
Rootसंयुक्त (कृदन्त; सम्-√युज् धातु)
Formभूतकृदन्त, नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
विविधैःvarious
विविधैः:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootविविध (प्रातिपदिक)
Formपुंलिङ्ग (Masculine), तृतीया (Instrumental), बहुवचन (Plural)
गन्धैःwith fragrances
गन्धैः:
Karana (Instrument/करण)
TypeNoun
Rootगन्ध (प्रातिपदिक)
Formपुंलिङ्ग (Masculine), तृतीया (Instrumental), बहुवचन (Plural)
मृगनाभिपुरःसरैःwith musk as the foremost (ingredient)
मृगनाभिपुरःसरैः:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootमृगनाभि + पुरःसर (प्रातिपदिक)
Formतत्पुरुष-समास (‘मृगनाभिः पुरःसरः’ = having musk in front/foremost), पुंलिङ्ग, तृतीया (Instrumental), बहुवचन

Unspecified in snippet (context suggests Ṛcīka speaking in this passage)

Type: kund

Scene: A refined devotional figure associated with bathing and recitation, surrounded by attendants holding perfume flasks; musk and floral garlands are prominent; water imagery suggests snāna.

M
Musk (mṛganābhi)

FAQs

Purity-practices like snāna and japa are portrayed as auspicious indicators shaping dhārmic outcomes.

No specific tīrtha is named in this verse excerpt, though it belongs to a Tīrthamāhātmya context.

Snāna (ritual bathing) and japa (recitation) are explicitly referenced as continuing observances.