Shloka 4

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

Devanagari script

मानावमानौ द्वावेतौ तावेवाहुर् विषामृते अवमानो ऽमृतं तत्र सन्मानो विषमुच्यते

Transliteration

mānāvamānau dvāvetau tāvevāhur viṣāmṛte avamāno 'mṛtaṃ tatra sanmāno viṣamucyate

Translation

Kehormatan dan kehinaan—keduanya disebut bagaikan racun dan nektar. Dalam hal ini, kehinaan adalah nektar, sedangkan kehormatan disebut racun.

Word by Word

• māna: honor, esteem

• avamāna: dishonor, contempt

• dvau: two

• etau: these

• tau eva: those indeed

• āhuḥ: (they) declare/say

• viṣa-amṛte: as poison and nectar

• avamānaḥ: dishonor

• amṛtam: nectar, deathless benefit

• tatra: in that regard/therein

• sanmānaḥ: being well-honored, public acclaim

• viṣam: poison

• ucyate: is called

Speaker

Suta Goswami (narrating Shaiva dharma teachings to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It trains the Linga-bhakta to abandon egoic craving for recognition; worship becomes pure when offered to Pati (Shiva) without dependence on social praise.

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

Shiva-tattva is beyond dualities like honor and dishonor; the aspirant approaches that freedom by treating dishonor as purifying nectar and praise as a potential poison to vairagya.

What ritualistic or Yogic practice is highlighted here?

Pashupata-oriented inner discipline: non-reactivity to praise/blame, ego-thinning (ahaṅkāra-kṣaya), and steady devotion—so the Pashu loosens Pāśa and turns toward Pati.