Shloka 33

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

स्नानं विधानतः सम्यक् पश्चाद् आभ्यन्तरं चरेत् आ देहान्तं मृदालिप्य तीर्थतोयेषु सर्वदा

Transliteration

snānaṃ vidhānataḥ samyak paścād ābhyantaraṃ caret ā dehāntaṃ mṛdālipya tīrthatoyeṣu sarvadā

Translation

Pagkatapos maligo nang wasto ayon sa tuntunin, isagawa naman ang panloob na paglilinis. Pahiran ng lupang panlinis ang katawan mula ulo hanggang paa, at laging maligo sa mga tubig ng tīrtha (banal na pook), upang ang paśu—ang kaluluwang nakagapos—ay maging karapat-dapat sumamba kay Pati, ang Panginoong Śiva.

Word by Word

• स्नानं: bathing

• विधानतः: according to prescribed rule

• सम्यक्: properly, completely

• पश्चात्: thereafter

• आभ्यन्तरं: inner (purification)

• चरेत्: should practice/undertake

• आ: from, up to

• देहान्तं: the end/extent of the body (head to foot)

• मृदा: with earth/clay

• आलिप्य: having smeared/anointed

• तीर्थतोयेषु: in the waters of sacred places

• सर्वदा: always

Speaker

Suta Goswami (narrating Shiva-puja preparatory discipline to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes śauca—outer bathing and inner purification—as the prerequisite that makes the paśu (individual soul) ritually and spiritually fit to approach the Linga, the presence-sign of Pati (Śiva).

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

Śiva is implied as Pati—the supremely pure Lord—so the aspirant aligns with that purity through disciplined cleansing, moving from external cleanliness toward inner transformation.

What ritualistic or Yogic practice is highlighted here?

A Shiva-puja preparatory practice: prescribed snāna using cleansing earth (mṛdā) and bathing in tīrtha waters, followed by ābhyantara-śauca (inner purification) consistent with Pāśupata discipline.