Shloka 37

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

Devanagari script

कैतवं वित्तशाठ्यं च पैशुन्यं वर्जयेत्सदा अतिहासम् अवष्टम्भं लीलास्वेच्छाप्रवर्तनम्

Transliteration

kaitavaṃ vittaśāṭhyaṃ ca paiśunyaṃ varjayetsadā atihāsam avaṣṭambhaṃ līlāsvecchāpravartanam

Translation

常に、欺きと財の不正、そして中傷を捨てよ。また、軽薄な嘲り、驕りに満ちた強情、遊び心と気まぐれだけに駆られた衝動的な振る舞いをも断つべきである。

Word by Word

• कैतवम् (kaitavam): deceit, fraud

• वित्त-शाठ्यम् (vitta-śāṭhyam): dishonesty regarding wealth, financial cheating

• च (ca): and

• पैशुन्यम् (paiśunyam): slander, backbiting, malicious tale-bearing

• वर्जयेत् (varjayet): should abandon, should avoid

• सदा (sadā): always

• अतिहासम् (atihāsam): excessive joking, frivolous ridicule

• अवष्टम्भम् (avaṣṭambham): arrogance, stubborn self-assertion

• लीला-स्वेच्छा-प्रवर्तनम् (līlā-svecchā-pravartanam): acting from whimsical impulse, capricious indulgence

Speaker

Suta Goswami (narrating Shiva-oriented dharma to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes inner purity as a prerequisite for linga-pūjā: avoiding deceit, slander, and arrogance reduces pasha (bondage) and stabilizes the mind for sincere devotion to Pati (Śiva).

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

By implication, Śiva is approached as Pati—the liberating Lord—whose grace is received by a pashu that becomes transparent and disciplined, free from duplicity and ego-driven behavior.

What ritualistic or Yogic practice is highlighted here?

It highlights yama-like restraints aligned with Pāśupata discipline—ethical renunciation that supports mantra, japa, and steady linga-pūjā by curbing speech and ego.