Shloka 72

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

Devanagari script

सुप्त्वा भुक्त्वा च वै विप्राः क्षुत्त्वा पीत्वा च वै तथा ष्ठीवित्वाध्ययनादौ च शुचिरप्याचमेत्पुनः

Transliteration

suptvā bhuktvā ca vai viprāḥ kṣuttvā pītvā ca vai tathā ṣṭhīvitvādhyayanādau ca śucirapyācametpunaḥ

Translation

Wahai para vipra, setelah tidur dan setelah makan, setelah bersin dan setelah minum, serta setelah meludah—juga pada awal pembacaan Weda dan tindakan sejenis—seseorang hendaknya melakukan ācamanā kembali, meski ia sudah bersih.

Word by Word

• सुप्त्वा: having slept

• भुक्त्वा: having eaten

• च: and

• वै: indeed

• विप्राः: O Brahmanas/learned ones

• क्षुत्त्वा: having sneezed

• पीत्वा: having drunk

• तथा: likewise

• ष्ठीवित्वा: having spat

• अध्ययन-आदौ: at the beginning of study and related rites

• च: and

• शुचिः: clean/pure

• अपि: even

• आचमेत्: should perform ācamana (ritual sipping of water)

• पुनः: again

Speaker

Suta Goswami (narrating dharma and ritual purity norms to the sages of Naimisharanya)

Characters & Entities

• Brahmanas (Vipras)
• Shiva (implied as the recipient of pure worship)

FAQs

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

It sets a purity protocol: even minor bodily interruptions (sleep, food, sneeze, drink, spit) require ācamana so the worshipper approaches the Linga with renewed shauca, supporting mantra-śakti and ritual correctness.

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

By implication, Shiva as Pati is approached through disciplined purity; the devotee (pashu) reduces pasha-like impurities (mala and ritual doṣa) via regulated conduct, making the mind fit for Śiva-mantra and Śiva-arcana.

What ritualistic or Yogic practice is highlighted here?

Ācamana as a recurring purificatory act before adhyayana and sacred actions—an outer shauca that steadies inner focus, aligning with Shaiva sadhana where bodily regulation supports mantra-japa and puja.