Shloka 58

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

Devanagari script

च्लेअनिन्ग् ओफ़् ओब्जेच्त्स् भस्मना शुध्यते कांस्यं क्षारेणायसम् उच्यते ताम्रमम्लेन वै विप्रास् त्रपुसीसकयोरपि

Transliteration

cleaning of objects bhasmanā śudhyate kāṃsyaṃ kṣāreṇāyasam ucyate tāmramamlena vai viprās trapusīsakayorapi

Translation

ಓ ವಿಪ್ರರೇ, ಕಾಂಸ್ಯ ಭಸ್ಮದಿಂದ ಶುದ್ಧವಾಗುತ್ತದೆ; ಕಬ್ಬಿಣ ಕ್ಷಾರದಿಂದ ಶುದ್ಧವಾಗುತ್ತದೆ ಎಂದು ಹೇಳಲಾಗಿದೆ; ತಾಮ್ರ ಅಮ್ಲದಿಂದ—ಹಾಗೆಯೇ ಟಿನ್ (ತ್ರಪು) ಮತ್ತು ಸೀಸವೂ (ಅದೇ ವಿಧದಿಂದ ಶುದ್ಧಗೊಳ್ಳುತ್ತವೆ).

Word by Word

• bhasmanā: by ash (bhasma)

• śudhyate: is purified

• kāṃsyam: bronze/bell-metal

• kṣāreṇa: by alkali/lye

• āyasam: iron/metal of iron

• ucyate: is said (in the śāstra)

• tāmram: copper

• amlena: by sour/acidic agent

• vai: indeed

• viprāḥ: O brāhmaṇas

• trapu: tin

• sīsaka: lead

• yor api: and also of those two (as well)

Speaker

Suta Goswami (narrating Shiva-puja shauca rules to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It teaches dravya-śuddhi—purifying the very materials used in Linga-pūjā—so offerings become fit for Pati (Śiva) and the sādhaka reduces external mala (impurity) as a support for inner purity.

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

Śiva-tattva is implied as supremely pure (śuddha); therefore, the pious worshipper aligns the ritual field with that purity by cleansing implements, reflecting the Siddhānta principle that the Pāśu approaches Pati by removing mala and pasha-conditioned defilement.

What ritualistic or Yogic practice is highlighted here?

Ritual shauca (purity discipline) in Shiva-pūjā—using bhasma, alkali, and acidic cleansers according to the metal—supporting the Pāśupata emphasis on disciplined preparation before worship and meditation.