Shloka 99

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

Devanagari script

ओषध्यश् च रजोदोषाः स्त्रीणां रागादिभिर् नृणाम् अकालकृष्टा विध्वस्ताः पुनरुत्पादितास् तथा

Transliteration

oṣadhyaś ca rajodoṣāḥ strīṇāṃ rāgādibhir nṛṇām akālakṛṣṭā vidhvastāḥ punarutpāditās tathā

Translation

Auch die Heilkräuter werden zugrunde gehen; und die Frauen werden von Störungen der Monatsblutung heimgesucht. Die Männer, von Begierde und Ähnlichem getrieben, werden zur Unzeit ernten; und was so zerstört ist, wird zwar wieder hervorgebracht, doch nur verzerrt und unbeständig.

Word by Word

• oṣadhyaḥ: medicinal herbs/plants

• ca: and

• rajo-doṣāḥ: menstrual disorders/impurities of rajas

• strīṇām: of women

• rāga-ādibhiḥ: by passion and other impulses

• nṛṇām: of men

• akāla-kṛṣṭāḥ: harvested at improper times/out of season

• vidhvastāḥ: destroyed/ruined

• punaḥ: again

• utpāditāḥ: produced/regrown

• tathā: likewise/so too

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames Kali-Yuga as a time of disorder in body, society, and nature; Linga-worship is implied as a stabilizing Shaiva remedy—turning the pashu away from raga (bonding pasha) toward Pati, Shiva, the source of order.

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

By highlighting instability caused by raga and misuse of time, the verse indirectly points to Shiva-tattva as the timeless regulator (Pati) whose grace restores rhythm (ṛta) when the pashu is bound by pasha.

What ritualistic or Yogic practice is highlighted here?

The implied practice is restraint of raga through Pashupata-oriented discipline—purification, right timing, and devotion centered on the Linga—so actions align with dharma rather than impulsive desire.