Linga Purana — Purva Bhaga, Shloka 11

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

सरित्सरस्तडागेषु सर्वेष्व् आ प्रलयं नरः स्नात्वापि भावदुष्टश्चेन् न शुध्यति न संशयः

Transliteration

saritsarastaḍāgeṣu sarveṣv ā pralayaṃ naraḥ snātvāpi bhāvaduṣṭaścen na śudhyati na saṃśayaḥ

Translation

Dẫu một người tắm trong mọi sông, hồ và ao cho đến ngày thế gian tan hoại, nếu tâm ý bên trong đã nhiễm ô thì vẫn không được thanh tịnh—điều ấy không nghi ngờ.

Word by Word

• sarit: river

• saras: lake

• taḍāga: pond/tank

• -eṣu: in (locative plural)

• sarveṣu: in all

• ā: up to/until

• pralayam: dissolution (pralaya)

• naraḥ: man/person

• snātvā api: even after bathing

• bhāva: inner disposition/mental attitude

• duṣṭaḥ: tainted/corrupt

• cet: if

• na: not

• śudhyati: becomes purified

• na saṃśayaḥ: no doubt

Speaker

Suta Goswami (narrating Linga Purana teachings to the Sages at Naimisharanya)

FAQs

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

It establishes that external rites like sacred bathing support worship, but without bhāva-śuddhi (purity of intention and mind) the devotee (paśu) remains bound by pāśa and cannot truly approach Pati (Śiva) through Linga-pūjā.

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

By implication, Śiva-tattva is accessed through inner transformation rather than mere physical contact with holy places; purification must occur at the level of consciousness where bondage (pāśa) operates.

What ritualistic or Yogic practice is highlighted here?

It highlights bhāva-śuddhi as the core discipline—aligning conduct, intention, and devotion—so that tirtha-snana and other rites become effective supports within a Pāśupata-oriented path.