Shloka 79

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

Devanagari script

असंचयाद् द्विजानां च स्नानमात्रेण नान्यथा तथा संनिहितानां च यज्ञार्थं दीक्षितस्य च

Transliteration

asaṃcayād dvijānāṃ ca snānamātreṇa nānyathā tathā saṃnihitānāṃ ca yajñārthaṃ dīkṣitasya ca

Translation

For the twice-born priests, when impurity arises from non-accumulation (that is, when defilement is not retained), purification is attained by bathing alone, and by no other means. Likewise, for those present at the rite, and for one consecrated by dīkṣā (dīkṣita) for the sake of a sacrifice, bathing is the prescribed purifier.

Word by Word

• असंचयात्: due to non-accumulation/non-retention (of impurity)

• द्विजानाम्: of the twice-born (Brahmins and other initiated)

• च: and

• स्नानमात्रेण: by bathing alone

• न: not

• अन्यथा: otherwise/by other means

• तथा: likewise

• संनिहितानाम्: of those assembled/present (at the ritual)

• च: and

• यज्ञार्थम्: for the purpose of sacrifice

• दीक्षितस्य: of the consecrated initiate (dīkṣita)

• च: and

Speaker

Suta Goswami (narrating the Linga Purana’s ritual regulations to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It sets a practical Shaiva standard of ritual eligibility: for a dīkṣita or officiant engaged in a Shiva-oriented yajña/puja setting, simple bathing is affirmed as the sufficient purifier in this specific impurity-condition, safeguarding uninterrupted worship of Pati (Shiva).

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

Indirectly, it frames Shiva-tattva as approached through disciplined observance: when external shuddhi is rightly performed, the pashu (soul) becomes fit to turn toward Pati; ritual order supports the loosening of pasha (bondage) by maintaining sanctity in worship.

What ritualistic or Yogic practice is highlighted here?

Snāna (ritual bathing) as a primary act of purification for the dīkṣita and participants in yajña—an external shuddhi that complements inner Shaiva sadhana, aligning the practitioner for mantra, homa, and Linga-puja.