Shloka 49

Dehāśucitā-vicāraḥ

Inquiry into the Impurity of the Body

Devanagari script

क्वचित्क्षुत्तृट्परीतांगः क्वचित्तिष्ठति संरटन् । विण्मूत्रभक्षणाद्यं च मोहाद्बालस्समाचरेत्

Transliteration

kvacitkṣuttṛṭparītāṃgaḥ kvacittiṣṭhati saṃraṭan | viṇmūtrabhakṣaṇādyaṃ ca mohādbālassamācaret

Translation

At times, with his body tormented by hunger and thirst, he wanders about; at times he stands there, crying out in distress. Deluded by bewilderment, the childish-minded one may even take up vile acts such as eating excrement and urine.

Word by Word

• क्वचित्: sometimes
• क्वचित्: अधिकरण (Adhikaraṇa; locative sense/time)
• Type: Indeclinable
• Root: क्वचित् (अव्यय)
• Form: अव्यय (क्रियाविशेषण/adverb): ‘कदा चित्/कस्मिंश्चित् काले’

• क्षुत्-तृट्-परीत-अङ्गः: whose body is afflicted by hunger and thirst
• क्षुत्-तृट्-परीत-अङ्गः: कर्ता (Kartā; subject qualifier)
• Type: Adjective
• Root: क्षुत् (प्रातिपदिक) + तृट् (प्रातिपदिक) + परीता (कृदन्त/ppp, √इ ‘to go’ with परि-; प्रातिपदिकवत्) + अङ्ग (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन; समासः—तत्पुरुषः (क्षुत्तृट्परीतं अङ्गं यस्य)

• क्वचित्: sometimes
• क्वचित्: अधिकरण (Adhikaraṇa; time)
• Type: Indeclinable
• Root: क्वचित् (अव्यय)
• Form: अव्यय (क्रियाविशेषण/adverb)

• तिष्ठति: stands/remains
• तिष्ठति: क्रिया (Kriyā)
• Type: Verb
• Root: √स्था (धातु)
• Form: लट्-लकार (Present), परस्मैपद; प्रथमपुरुष (3rd), एकवचन

• संरटन्: crying out, wailing
• संरटन्: कर्ता (Kartā; participial qualifier)
• Type: Adjective
• Root: सं-√रट् (धातु)
• Form: वर्तमानकृदन्त (शतृ/Present active participle), पुंलिङ्ग, प्रथमा, एकवचन; परस्मैपदी

• विण्मूत्र-भक्षण-आद्यम्: eating feces and urine and the like
• विण्मूत्र-भक्षण-आद्यम्: कर्म (Karma; object)
• Type: Noun
• Root: विण् (प्रातिपदिक) + मूत्र (प्रातिपदिक) + भक्षण (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन; समासः—तत्पुरुषः (विण्मूत्रस्य भक्षणं आद्यं यस्मिन्/यत्)

• च: and
• च: समुच्चय (Samuccaya; connective)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय (समुच्चय/coordination particle)

• मोहात्: from delusion
• मोहात्: अपादान (Apādāna; cause/source)
• Type: Noun
• Root: मोह (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5th/अपादान), एकवचन; हेतौ—‘मोहात्’ (cause)

• बालः: a child
• बालः: कर्ता (Kartā; subject)
• Type: Noun
• Root: बाल (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन

• समाचरेत्: would do/practise
• समाचरेत्: क्रिया (Kriyā)
• Type: Verb
• Root: सम्-आ-√चर् (धातु)
• Form: विधिलिङ् (Optative), परस्मैपद; प्रथमपुरुष (3rd), एकवचन

Speaker

Suta Goswami (narrating the Purana’s teaching to the sages, conveying the Uma-samhita discourse on moha and degradation)

Shaiva Theology

Tattva Level: pashu

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It warns that when the pashu (bound soul) is overtaken by moha and tamas, dignity and discrimination collapse, leading to extreme degradation; liberation requires turning toward Pati (Shiva) and restoring right discernment.

How does this verse relate to the worship of the Linga or Saguna Shiva?

By highlighting the depths of delusion, it implicitly points to Saguna Shiva-worship (Linga, mantra, and devotion) as a stabilizing refuge that purifies the mind and loosens pasha (bondage) so the soul can rise from tamasic conduct.

What ritualistic or meditative practice is suggested here?

The practical takeaway is sense-restraint and mantra-centered devotion—japa of the Panchakshara (Om Namaḥ Śivāya) with a sattvic discipline—so that hunger, thirst, and agitation do not drive the mind into moha.