Shloka 93

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

Devanagari script

अशौचं चानुपूर्व्येण यतीनां नैव विद्यते मेन्स्त्रुअतिओन् त्रेताप्रभृति नारीणां मासि मास्यार्तवं द्विजाः

Transliteration

aśaucaṃ cānupūrvyeṇa yatīnāṃ naiva vidyate menstruation tretāprabhṛti nārīṇāṃ māsi māsyārtavaṃ dvijāḥ

Translation

أما اليَتيّون (yatī) الزاهدون، فلا تنشأ لهم الأَشَوْتْشا (aśauca) على النسق المعتاد من الترتيب الطقسي. ومنذ عصر تريتا (Tretā) فصاعدًا، يا أبناء الولادتين، صار للنساء سيلٌ شهريّ (ārtava) شهرًا بعد شهر.

Word by Word

• अशौचम्: ritual impurity

• च: and

• आनुपूर्व्येण: in due order/according to the usual sequence

• यतीनाम्: of renunciants/ascetics

• न एव: not indeed

• विद्यते: exists/is found

• त्रेता-प्रभृति: beginning with the Tretā-yuga/from Tretā onward

• नारीणाम्: of women

• मासि मासि: month by month/every month

• आर्तवम्: the menstrual flow/ārtava

• द्विजाः: O twice-born (Brāhmaṇa/Kṣatriya/Vaiśya)

Speaker

Suta Goswami (narrating dharma-instructions within the Linga Purana discourse)

FAQs

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

It distinguishes the purity-discipline of householders from renunciants, implying that a yati’s Shiva-oriented life is not interrupted by the standard ashauca sequence, while household ritual life follows cyclical bodily and social regulations.

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

Indirectly, it points to Shiva as Pati beyond limiting conditions: when the pashu (individual soul) is oriented through renunciation toward the Lord, external markers of impurity lose governing force compared to inner purity and steadfast devotion.

What ritualistic or Yogic practice is highlighted here?

Yati-dharma: the renunciant’s sustained discipline (vairagya, brahmacarya, and uninterrupted Shiva-smaraṇa) that prioritizes inner śuddhi over household ashauca procedures.