Shloka 33

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

Devanagari script

गुरूपदेशयुक्तानां वृद्धानां क्रमवर्त्तिनाम् अभ्युत्थानादिकं सर्वं प्रणामं चैव कारयेत्

Transliteration

gurūpadeśayuktānāṃ vṛddhānāṃ kramavarttinām abhyutthānādikaṃ sarvaṃ praṇāmaṃ caiva kārayet

Translation

Toward elders grounded in the Guru’s instruction and walking in the proper order of discipline, one should duly perform every act of respect—rising to greet them and the like—and also offer full prostration (praṇāma).

Word by Word

• गुरूपदेशयुक्तानाम्: of those endowed with the Guru’s instruction

• वृद्धानाम्: of the elders/seniors

• क्रमवर्त्तिनाम्: of those who follow the proper order (discipline, right conduct)

• अभ्युत्थानादिकम्: rising up and similar acts of honor

• सर्वम्: all (of it)

• प्रणामम्: reverential salutation/prostration

• च एव: and indeed

• कारयेत्: one should do/perform (cause to be done).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes that Shiva-upasana and Linga-puja must rest on sadachara: honoring the guru-taught elders through greeting and prostration purifies the pashu (soul) and makes worship fit to bear fruit.

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

Implicitly, it presents Shiva as Pati—the Lord approached through disciplined transmission (guru-upadesha); reverence to the guru-elders aligns the pashu with Shiva’s order (krama), loosening pasha (bondage) born of ego.

What ritualistic or Yogic practice is highlighted here?

The practice is guru-vandana and namaskara (prostration) as a preparatory limb of Pashupata-oriented discipline, emphasizing humility and correct conduct before undertaking puja, japa, or vrata.