Shloka 100

Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय

Devanagari script

तस्मात्सर्वप्रयत्नेन न संभाष्या रजस्वला प्रथमे ऽहनि चाण्डाली यथा वर्ज्या तथाङ्गना

Transliteration

tasmātsarvaprayatnena na saṃbhāṣyā rajasvalā prathame 'hani cāṇḍālī yathā varjyā tathāṅganā

Translation

فلذلك، وبكل اجتهاد، لا ينبغي مخاطبةُ المرأة الحائض في اليوم الأول؛ ففي ذلك اليوم تُجتَنَب كما يُجتَنَبُتْ امرأةٌ من طبقةِ «تشاندالي»، وكذلك تُجعَل تلك المرأةُ في عُزلةٍ وانفصال.

Word by Word

• tasmāt: therefore

• sarva-prayatnena: with all effort/utmost care

• na: not

• saṃbhāṣyā: to be spoken with/conversed with

• rajasvalā: a menstruating woman

• prathame: on the first

• ahani: day

• caṇḍālī: a woman of caṇḍāla status (considered ritually impure in dharma texts)

• yathā: just as

• varjyā: to be avoided

• tathā: so/likewise

• aṅganā: a woman

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames shaucha (ritual discipline) as a preparatory boundary for approaching Shiva-linga worship, emphasizing temporary separation on the first day as part of maintaining ritual readiness.

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

Indirectly, it presents Shiva as Pati—the supremely pure Lord—whose worship is approached through regulated conduct; the pashu (individual) reduces pasha (impurities/constraints) by observances that cultivate fitness for puja.

What ritualistic or Yogic practice is highlighted here?

A shaucha-based restriction: on the first day of menstruation, one avoids close interaction as part of maintaining ritual purity norms connected to Shiva-puja discipline.