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Shloka 77

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

उन्देफ़िलब्ले पेओप्ले नैवाशौचं यतीनां च वनस्थब्रह्मचारिणाम् नैष्ठिकानां नृपाणां च मण्डलीनां च सुव्रताः

undefilable people naivāśaucaṃ yatīnāṃ ca vanasthabrahmacāriṇām naiṣṭhikānāṃ nṛpāṇāṃ ca maṇḍalīnāṃ ca suvratāḥ

Para los yati (renunciantes), los brahmacārines moradores del bosque, los firmes guardianes de votos, los reyes y los ascetas disciplinados de sagrada observancia, no existe estado de āśauca (impureza ritual). Su pureza se sostiene por el vrata inquebrantable y la contención interior, orientadas al Pati—el Señor Śiva—más allá de toda mancha mundana.

na evanot at all
na eva:
āśaucamritual impurity/period of impurity
āśaucam:
yatīnāmof ascetics/renunciants
yatīnām:
caand
ca:
vanastha-brahmacāriṇāmof brahmacārins dwelling in the forest
vanastha-brahmacāriṇām:
naiṣṭhikānāmof those firm in lifelong vows/steadfast practitioners
naiṣṭhikānām:
nṛpāṇāmof kings/rulers
nṛpāṇām:
caand
ca:
maṇḍalīnāmof maṇḍalins (disciplined ascetics/initiates maintaining a regulated observance)
maṇḍalīnām:
caand
ca:
su-vratāḥthose of good vows, well-observant practitioners.
su-vratāḥ:

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva

FAQs

It prioritizes vrata and disciplined Śiva-oriented conduct as the basis of purity, implying that committed practitioners can maintain continuity in Linga-pūjā without interruption by ordinary āśauca rules.

By implying a purity grounded in steadfast observance rather than external conditions, it points to Śiva-tattva as the Pati beyond worldly defilement, toward whom the practitioner’s inner discipline is directed.

The emphasis is on naiṣṭhika-vrata (lifelong steadfast vows) and regulated ascetic discipline (maṇḍalī observance), aligning with Pāśupata-style inner purity supporting uninterrupted worship and practice.