Shloka 104

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

Devanagari script

स्नानं शौचं तथा गानं रोदनं हसनं तथा यानमभ्यञ्जनं नारी द्यूतं चैवानुलेपनम्

Transliteration

snānaṃ śaucaṃ tathā gānaṃ rodanaṃ hasanaṃ tathā yānamabhyañjanaṃ nārī dyūtaṃ caivānulepanam

Translation

El baño, los actos de purificación, el canto, el llanto, la risa, el viajar, el masaje con aceite y el ungimiento cosmético, la complacencia en las mujeres, el juego de azar y la aplicación de perfumes/ungüentos—todo ello ha de refrenarse como disciplina en la observancia del culto a Śiva, para que el paśu (alma atada) no sea arrastrado de nuevo al pāśa (atadura) y permanezca orientado a Pati, Mahādeva.

Word by Word

• स्नानम्: bathing

• शौचम्: purification/cleanliness

• तथा: and/likewise

• गानम्: singing

• रोदनम्: crying/weeping

• हसनम्: laughing

• तथा: and also

• यानम्: travel/going about

• अभ्यञ्जनम्: oiling the body/massage

• नारी: woman/sexual indulgence

• द्यूतम्: gambling

• च: and

• एव: indeed

• अनुलेपनम्: smearing/anointing with perfumes/unguents/cosmetics

Speaker

Suta Goswami (narrating Shiva-dharma/pūjā-niyama material to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It lists common activities and indulgences that disturb vrata-focus; restraining them protects ritual purity and steadies the devotee’s mind for Linga-puja, keeping the pashu from slipping into pasha.

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

By implication, Shiva as Pati is approached through inner and outer discipline; the verse frames worship as a movement from distraction and attachment toward steadiness in Shiva-consciousness.

What ritualistic or Yogic practice is highlighted here?

Vrata-niyama and indriya-nigraha (sense-restraint) aligned with Pashupata-oriented discipline—reducing pleasure-seeking and agitation to support mantra, puja, and meditation on the Linga.