Shloka 65

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

करयोरुभयोश्चैव दशाग्रांगुलिषु क्रमात् प्रक्षाल्य पादावाचम्य शुचिर्भूत्वा समाहितः

Transliteration

karayorubhayoścaiva daśāgrāṃguliṣu kramāt prakṣālya pādāvācamya śucirbhūtvā samāhitaḥ

Translation

Kế đó, theo đúng thứ tự, hành giả nên rửa sạch đầu ngón tay của cả hai bàn tay, tẩy sạch đôi chân và thực hành ācamana; trở nên thanh tịnh, thu nhiếp nội tâm, an trụ điềm tĩnh để phụng thờ Pati—Đức Chúa Śiva.

Word by Word

• करयोः (karayoḥ): of the hands

• उभयोः (ubhayoḥ): of both

• च एव (ca eva): and indeed

• दश-अग्र-अङ्गुलिषु (daśa-agra-aṅguliṣu): on the ten fingertips

• क्रमात् (kramāt): in sequence/according to rule

• प्रक्षाल्य (prakṣālya): having washed

• पादौ (pādau): the feet

• आचम्य (ācāmya): having sipped water for purification (ācamana)

• शुचिः (śuciḥ): pure/clean

• भूत्वा (bhūtvā): having become

• समाहितः (samāhitaḥ): concentrated, composed, mentally gathered

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes śauca (ritual cleanliness) and mental steadiness as prerequisites for Linga-pūjā—purifying the senses and body so the worshipper approaches Pati (Śiva) with disciplined reverence.

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

By implying that Śiva is approached through purity and samāhita-citta (collected awareness), the verse aligns with Shaiva Siddhānta: the bound pashu turns toward Pati by reducing pasha—impurity and distraction—before worship.

What ritualistic or Yogic practice is highlighted here?

Ācamana and preparatory washing (hands, fingertips, feet) are paired with samādhāna (mental composure), showing the union of karma (ritual discipline) and yoga (inner concentration) in Shiva-pūjā.