Shloka 39

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

Devanagari script

न वदेत्सर्वयत्नेन अनिष्टं न स्मरेत्सदा यतीनामासनं वस्त्रं दण्डाद्यं पादुके तथा

Transliteration

na vadetsarvayatnena aniṣṭaṃ na smaretsadā yatīnāmāsanaṃ vastraṃ daṇḍādyaṃ pāduke tathā

Translation

With every effort, one should not speak what is inauspicious, nor keep recalling it again and again. Likewise, one should not covet, misuse, or revile the ascetics’ seat, their garments, their staff (daṇḍa) and other insignia, and their sandals. Such restraint protects the paśu (bound soul) from fresh pasha (bondage) and supports the path leading toward Pati—Śiva.

Word by Word

• न (na): not

• वदेत् (vadet): one should speak

• सर्वयत्नेन (sarva-yatnena): with all effort

• अनिष्टम् (aniṣṭam): inauspicious, harmful

• न (na): not

• स्मरेत् (smaret): one should remember/recall

• सदा (sadā): always

• यतीनाम् (yatīnām): of ascetics/renunciants

• आसनम् (āsanam): seat

• वस्त्रम् (vastram): clothing/robe

• दण्डाद्यम् (daṇḍādyam): staff and other (ascetic) emblems

• पादुके (pāduke): sandals/footwear

• तथा (tathā): likewise/also

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, conveying Yati-dharma teachings within the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It establishes inner purity—restraint in speech and memory—as a foundation for Shiva-bhakti; honoring renunciants and avoiding inauspicious talk stabilizes the mind that performs Linga-puja.

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

By implication, Shiva-tattva is approached through śuddhi (purification): when the pashu avoids harmful speech and disrespect, pasha loosens and the seeker becomes fit to turn toward Pati, the auspicious Lord.

What ritualistic or Yogic practice is highlighted here?

Vāk-niyama (discipline of speech) and smṛti-niyama (discipline of recollection), along with reverence for yati-symbols (āsana, vastra, daṇḍa, pāduka) as part of Shaiva ethical observance supporting Pashupata-oriented practice.