Shloka 90
Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
पक्षिणी मातुलानां च सोदराणां च वा द्विजाः भूपानां मण्डलीनां च सद्यो नीराष्ट्रवासिनाम्
pakṣiṇī mātulānāṃ ca sodarāṇāṃ ca vā dvijāḥ bhūpānāṃ maṇḍalīnāṃ ca sadyo nīrāṣṭravāsinām
O twice-born ones, when a female bird becomes an ominous sign in relation to maternal uncles (mātula) or one’s own brothers, and likewise for kings and provincial rulers, it indicates that those who dwell without a realm—bereft of stable sovereignty—will swiftly meet ruin and displacement. Such portents arise when the bonds (pāśa) of adharma tighten and the Lord, the Pati, withdraws His protecting order from the land.
Suta Goswami (narrating to the sages at Naimisharanya)
FAQs
It frames social and political instability as a dharmic consequence: when Shiva (Pati) is not honoured and adharma increases, ominous signs arise and protection over the realm diminishes, urging rulers to restore order through Shiva-centered dharma and worship.
Implicitly, Shiva-tattva is the sustaining sovereignty behind cosmic and civic order: when His grace supports dharma, the land is stable; when pāśa (bondage born of adharma) dominates, beings (paśu) experience loss, exile, and collapse of worldly supports.
No specific rite is named; the takeaway is nimitta-awareness and corrective dharma—propitiatory Shiva-pūjā, purification, and disciplined conduct aligned with Pāśupata/Shaiva ethics to avert decline.