Shloka 41

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

Devanagari script

देवद्रोहं गुरुद्रोहं न कुर्यात्सर्वयत्नतः कृत्वा प्रमादतो विप्राः प्रणवस्यायुतं जपेत्

Transliteration

devadrohaṃ gurudrohaṃ na kuryātsarvayatnataḥ kṛtvā pramādato viprāḥ praṇavasyāyutaṃ japet

Translation

あらゆる努力をもって、デーヴァたちへの背信も、師（グル）への背信も決して行ってはならない。もし不注意によってその罪を犯したなら、ああブラーフマナたちよ、贖いとしてプラナヴァ（Oṁ）を一万遍唱えよ。

Word by Word

• deva-droham: hostility/treachery toward the Devas

• guru-droham: hostility/treachery toward the Guru

• na kuryāt: should not do

• sarva-yatnataḥ: with all effort, by every means

• kṛtvā: having done/if one has done

• pramādataḥ: due to negligence, inadvertence

• viprāḥ: O Brāhmaṇas

• praṇavasya: of the Praṇava (Oṁ)

• āyutam: ten thousand

• japet: should repeat (as japa)

Speaker

Suta Goswami (narrating puranic instruction to the sages; internal source framed as dharma-teaching)

Characters & Entities

• Devas
• Guru
• Praṇava (Oṁ)

FAQs

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

It safeguards Linga-pūjā by stressing aparādha-avoidance—betraying Devas or the Guru undermines mantra-adhikāra; Praṇava-japa is prescribed as a purificatory remedy to restore ritual fitness.

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

By elevating the Praṇava (Oṁ)—a primary marker of the Supreme (Pati)—as the expiatory support, it implies that returning to the foundational vibration of Shiva-tattva purifies the pashu (soul) from pasha (bondage) created by offence and negligence.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa of the Praṇava (Oṁ), specifically ten thousand repetitions, as prāyaścitta—an inner purification practice aligned with Shaiva discipline and preparatory to stable pūjā and yogic steadiness.