Shloka 34

स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान

Devanagari script

बहिरेव गृहात्पादौ हस्तौ प्रक्षाल्य वारिणा भस्मस्नानं ततः कुर्याद् विधिवद् देहशुद्धये

Transliteration

bahireva gṛhātpādau hastau prakṣālya vāriṇā bhasmasnānaṃ tataḥ kuryād vidhivad dehaśuddhaye

Translation

Ở bên ngoài nhà, trước hết hãy rửa chân và tay bằng nước. Sau đó, theo đúng phép, nên thực hành bhasma-snāna—tắm bằng tro thánh—để thanh tịnh thân thể, khiến paśu (hữu tình mang thân) trở nên xứng hợp cho việc thờ phụng Śiva.

Word by Word

• bahis: outside

• eva: indeed/only

• gṛhāt: from the house/household

• pādau: (two) feet

• hastau: (two) hands

• prakṣālya: having washed

• vāriṇā: with water

• bhasma-snānam: bath/anointing with sacred ash

• tataḥ: then/thereafter

• kuryāt: should do

• vidhivat: according to rule/prescription

• deha-śuddhaye: for bodily purification

Speaker

Suta Goswami (narrating Śaiva ritual discipline to the sages of Naimiṣāraṇya, in the Linga Purana’s puja-vidhi context)

Characters & Entities

• Shiva

FAQs

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

It establishes the entry-discipline for liṅga-pūjā: first remove external impurity by washing hands and feet, then sanctify the body with bhasma so the worshipper becomes ritually fit (adhikārin) to approach Pati (Śiva).

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

By requiring purification before worship, the verse implies Śiva as Pati—the supremely pure Lord—approached through śuddhi (purity) and niyama; the paśu (bound soul) begins turning from pāśa (impurity/bondage) toward Śiva’s grace-oriented proximity.

What ritualistic or Yogic practice is highlighted here?

Bhasma-snāna (sacred ash bath/anointing) performed vidhivat, preceded by washing hands and feet—an outer niyama that supports inner Pāśupata-oriented discipline and steadiness for japa and pūjā.