Shloka 6

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

Devanagari script

प्राप्यानुज्ञां ततश्चैव ज्ञानयोगमनुत्तमम् अविरोधेन धर्मस्य चरेत पृथिवीमिमाम्

Transliteration

prāpyānujñāṃ tataścaiva jñānayogamanuttamam avirodhena dharmasya careta pṛthivīmimām

Translation

فإذا نال الإذن، فليتبع عندئذٍ يوغا المعرفة التي لا تُضاهى؛ وليعش ويتحرك على هذه الأرض من غير أن يصادم الدارما قطّ—عاملاً على حفظ النظام القويم، وهو يطلب البصيرة المُحرِّرة في شأن باتي، الربّ.

Word by Word

• prāpya: having obtained

• anujñām: permission/consent

• tataḥ: then/thereafter

• ca eva: and indeed

• jñāna-yogam: the yoga of knowledge (liberating insight)

• anuttamam: unsurpassed/supreme

• avirodhena: without opposition/without contradiction

• dharmasya: of dharma/righteous law

• caret: should conduct oneself/should practice/should move about

• pṛthivīm: the earth

• imām: this

Speaker

Suta Goswami (narrating the teaching within the Purana’s discourse)

FAQs

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

It frames Linga-centered Shaiva practice as inseparable from dharma: the seeker may pursue supreme jñāna-yoga (inner realization of Pati) while maintaining righteous conduct in the world, which stabilizes the mind for devotion and worship.

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

By pointing to “unsurpassed jñāna-yoga,” the verse implies Shiva as Pati—the supreme Reality known through liberating knowledge—while dharma becomes the harmonizing principle that keeps the pashu’s worldly life aligned with that highest truth.

What ritualistic or Yogic practice is highlighted here?

It highlights jñāna-yoga practiced with dharmic non-contradiction—an essential Shaiva discipline where inner realization (knowledge of Pati) proceeds alongside outward right conduct, supporting steady puja and yogic maturation.