Shloka 30

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

Devanagari script

प्राप्यते ऽभिमतान् देशान् अङ्कुशेन निवारितः एतन्मार्गेण शुद्धेन दग्धबीजो ह्यकल्मषः

Transliteration

prāpyate 'bhimatān deśān aṅkuśena nivāritaḥ etanmārgeṇa śuddhena dagdhabījo hyakalmaṣaḥ

Translation

مَن كُفَّ بعصا الانضباط، أَنْكوشا (aṅkuśa) كالمِهْمَاز، بلغ العوالم المرغوبة. وبهذا السبيل المطهَّر تصير الروح—وقد احترقت «بذرة» الكَرْما—نقيّة بلا دنس، متحرّرة من الرجس.

Word by Word

• प्राप्यते: is attained/reached

• अभिमतान्: desired, cherished

• देशान्: regions, states, realms

• अङ्कुशेन: by a goad, by a restraining implement (metaphor for yogic discipline)

• निवारितः: checked, restrained, held back (from wandering)

• एतन्मार्गेण: by this path/means

• शुद्धेन: purified, purifying

• दग्धबीजः: one whose seed (of karma/vasanas) is burnt

• हि: indeed

• अकल्मषः: spotless, free from impurity/sin

Speaker

Suta Goswami (narrating Shaiva teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as a purifying mārga: disciplined restraint leads the devotee toward auspicious states and culminates in the burning of karmic seeds, making the pashu fit for Shiva’s grace.

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

Shiva is implied as Pati, the Lord who enables purification: through His revealed path, bondage (pāśa) is neutralized at the root by destroying the ‘seed’ of karma, leading to stainlessness.

What ritualistic or Yogic practice is highlighted here?

Pashupata-style discipline—restraint of the wandering faculties (ankusha metaphor), steady purification, and karma-kṣaya (burning latent impressions)—is emphasized as the operative yogic method.