Shloka 120

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

Devanagari script

उक्तकाले शुचिर्भूत्वा शुद्धां गच्छेच्छुचिस्मिताम् इत्येवं संप्रसंगेन यतीनां धर्मसंग्रहे

Transliteration

uktakāle śucirbhūtvā śuddhāṃ gacchecchucismitām ityevaṃ saṃprasaṃgena yatīnāṃ dharmasaṃgrahe

Translation

At the appointed time, having become pure, one should approach the purified, gently smiling one (teacher or sacred presence). Thus, in this connected sequence of instruction, the compendium of the dharma of renunciants (yatīs) is set forth.

Word by Word

• uktakāle: at the stated/appointed time

• śuciḥ bhūtvā: having become pure (externally and internally)

• śuddhām: the purified one / purity itself (as a disciplined state)

• gacchet: should go/approach

• śuci-smitām: one whose smile is pure/serene (a mark of sattva and restraint)

• iti evaṃ: thus indeed

• saṃprasaṃgena: by contextual linkage/connected discourse

• yatīnām: of renunciants/ascetics

• dharma-saṃgrahe: in the compendium/summary of dharma (discipline and rule).

Speaker

Suta Goswami (narrating the yati-dharma section to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames eligibility for Shiva-upasana: purity, right timing, and approaching the sanctified teacher/altar with restrained conduct—supporting Linga-puja as a discipline that refines the pashu and loosens pasha.

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

By implying a ‘pure, serene presence’ worthy of approach, it aligns with Shiva as Pati—intrinsically śuddha—whose grace is accessed through śauca (purity) and regulated conduct.

What ritualistic or Yogic practice is highlighted here?

Śauca and niyama-like observance: purification at the proper time before approaching the guru/deity—an ascetic protocol consistent with Pashupata-oriented self-discipline.