Shloka 36

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

Devanagari script

आत्मज्ञानाम्भसि स्नात्वा सकृदालिप्य भावतः सुवैराग्यमृदा शुद्धः शौचमेवं प्रकीर्तितम्

Transliteration

ātmajñānāmbhasi snātvā sakṛdālipya bhāvataḥ suvairāgyamṛdā śuddhaḥ śaucamevaṃ prakīrtitam

Translation

خود شناسی (آتما-گیان) کے پانی میں غسل کرکے اور خلوصِ نیت سے ایک بار باطن پر لیپ کرنے سے، نیک ویراغیہ کی مٹی سے انسان پاک ہوتا ہے—اسی کو شَौچ کہا گیا ہے۔

Word by Word

• आत्मज्ञान (ātma-jñāna): knowledge of the Self

• अम्भसि (ambhasi): in water, in the waters

• स्नात्वा (snātvā): having bathed

• सकृत् (sakṛt): once, a single time

• आलिप्य (ālipya): having anointed/smeared

• भावतः (bhāvataḥ): from inner feeling, with sincere intention

• सु-वैराग्य (su-vairāgya): excellent dispassion

• मृदा (mṛdā): with clay/earth (symbolic cleansing agent)

• शुद्धः (śuddhaḥ): purified

• शौचम् (śaucam): purity, cleansing

• एवम् (evaṃ): thus

• प्रकीर्तितम् (prakīrtitam): proclaimed, taught.

Speaker

Suta Goswami (narrating the Linga Purana’s teaching on Shaiva discipline to the sages of Naimisharanya)

FAQs

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

It shifts śauca from external washing to inner purification—Self-knowledge and vairāgya become the real preparation for approaching the Linga as Pati (Lord) and dissolving pasha (bondage).

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

By emphasizing ātma-jñāna as the ‘water’ of purification, it implies Shiva-tattva as the luminous ground of consciousness; realizing that truth purifies the pashu and turns worship into liberating recognition.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-style inner śauca: bathing in Self-knowledge and applying the ‘clay’ of dispassion—an internalized sādhana that supports mantra, dhyāna, and Linga-pūjā without mere ritualism.