स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान
अर्घ्यं दत्त्वा समभ्यर्च्य प्रणम्य शिरसा स्वयम् उत्तमे शिखरे देवीत्य् उक्त्वोद्वास्य च मातरम्
arghyaṃ dattvā samabhyarcya praṇamya śirasā svayam uttame śikhare devīty uktvodvāsya ca mātaram
Matapos ihandog ang arghya, sambahin siya nang may nararapat na paggalang, at yumukod na ang ulo’y nakadapa, siya mismo—na nagsasabi, “O Devī, (manahan) sa dakilang tuktok na ito”—ay saka maayos na nagpaalam at nagwakas sa ritwal, pinalalaya ang Ina (udvāsa).
Suta Goswami (narrating to the sages of Naimiṣāraṇya)
It preserves correct pūjā-sequence: offering arghya, completing worship with praṇāma, and performing udvāsa (formal dismissal). In Śaiva ritual, this safeguards sanctity and ensures the rite is concluded without ritual ‘bondage’ (pāśa) from incompletion.
By honoring the Mother (Śakti) and ritually concluding her invocation, the verse implies the Śaiva Siddhānta vision: Pati (Śiva) is realized together with Śakti as the power of grace and manifestation, while the paśu approaches through reverent surrender.
Ritual practice: arghya-dāna, proper upacāra-pūjā, praṇāma, and udvāsa. Yogic takeaway: humility and head-bowing (praṇipāta) as a discipline that loosens pāśa (bondage) and aligns the paśu toward Pati’s grace.