Shloka 91

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

Devanagari script

केवलं द्वादशाहेन क्षत्त्रियाणां द्विजोत्तमाः नाभिषिक्तस्य चाशौचं संप्रमादेषु वै रणे

Transliteration

kevalaṃ dvādaśāhena kṣattriyāṇāṃ dvijottamāḥ nābhiṣiktasya cāśaucaṃ saṃpramādeṣu vai raṇe

Translation

O best of the twice-born, for Kṣatriyas the period of aśauca (ritual impurity) is only twelve days. And for one who has not yet received abhiṣeka (royal consecration), there is no impurity when death occurs through mishap in battle.

Word by Word

• kevalam: only

• dvādaśāhena: by twelve days / for a period of twelve days

• kṣattriyāṇām: of Kṣatriyas

• dvijottamāḥ: O best among the twice-born (Brahmins)

• na: not

• abhiṣiktasya: of one who is consecrated/anointed (as ruler)

• ca: and

• aśaucam: ritual impurity (due to death/birth)

• saṁpramādeṣu: in accidents, mishaps, unforeseen calamities

• vai: indeed

• raṇe: in battle

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It sets dharmic boundaries for ritual eligibility—clarifying when a devotee (pashu) may resume Shiva-puja after death-related impurity, and noting special exceptions connected to battle.

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

Indirectly: Shiva-tattva is approached through disciplined observance of purity rules; the verse frames purity as a practical aid for worship, not as Shiva’s limitation—Pati remains ever pure while the pashu follows niyamas to remove pasha-like obstructions.

What ritualistic or Yogic practice is highlighted here?

Ritual discipline (niyama) concerning aśauca—timelines and exceptions that affect formal acts like abhiṣeka, mantra-japa, and temple/linga service.