Shloka 47

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

पादौ प्रक्षाल्य देवस्य कराभ्यां कमलेक्षणः अभ्युक्षद् आत्मनो मूर्ध्नि ब्रह्मणश् च गिरेस् तथा

Transliteration

pādau prakṣālya devasya karābhyāṃ kamalekṣaṇaḥ abhyukṣad ātmano mūrdhni brahmaṇaś ca gires tathā

Translation

Đấng mắt như hoa sen đã tự tay rửa chân của Thần, rồi rảy dòng nước thanh tịnh ấy lên đầu mình—và cũng lên đầu của Brahmā cùng Núi (Himālaya).

Word by Word

• पादौ: the two feet

• प्रक्षाल्य: having washed

• देवस्य: of the Deva (Lord)

• कराभ्याम्: with (his) two hands

• कमलेक्षणः: the lotus‑eyed one (Viṣṇu)

• अभ्युक्षत्: sprinkled, consecrated

• आत्मनः: of himself

• मूर्ध्नि: on the head

• ब्रह्मणः: of Brahmā

• च: and

• गिरेः: of the Mountain (Himālaya/Śaila)

• तथा: likewise, in the same manner

Speaker

Suta Goswami (narrating an internal episode involving Vishnu, Brahma, and the Mountain/Himālaya)

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Himalaya

FAQs

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

It highlights pāda-prakṣālana (washing the Lord’s feet) and taking that water as śuddhi (purification), treating it as a consecrated medium that elevates the worshipper and the assembly.

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

Shiva is implied as Pati, the supreme Deva whose contact (even through foot-water) sanctifies; the act shows that proximity to Shiva dissolves pasha (impurity/bondage) and uplifts the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi element: using pādodaka (water from washing the deity’s feet) for ācamana/abhisheka-like self-consecration—an outer rite aligned with inner purification central to Pāśupata-oriented discipline.