Shloka 35

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

Devanagari script

ज्येष्ठान्ये ऽपि च ते सर्वे वन्दनीया विजानता आज्ञाभङ्गं न कुर्वीत यदीच्छेत् सिद्धिम् उत्तमाम्

Transliteration

jyeṣṭhānye 'pi ca te sarve vandanīyā vijānatā ājñābhaṅgaṃ na kurvīta yadīcchet siddhim uttamām

Translation

ແມ່ນແຕ່ຜູ້ອາວຸໂສ ຫຼື ຜູ້ສູງສະຖານະ—ທຸກຄົນນັ້ນ—ຜູ້ຮູ້ແທ້ຄວນນະມັດສະການ. ຢ່າໄດ້ລະເມີດຄໍາສັ່ງສອນຂອງພວກເຂົາ ຖ້າປາດຖະໜາສິດທິ (siddhi) ອັນສູງສຸດໃນທາງພຣະສິວະ.

Word by Word

• jyeṣṭhān: elders/seniors

• ye ’pi: even those who

• ca: and

• te: they

• sarve: all

• vandanīyāḥ: worthy of salutation/reverence

• vijānatā: by the discerning/one who knows

• ājñā-bhaṅgam: breaking of a command

• na: not

• kurvīta: should do/should commit

• yadīcchet: if one desires

• siddhim: siddhi, attainment

• uttamām: highest/supreme

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as not merely ritual but disciplined Shaiva sadhana: reverence to elders/guru and strict adherence to instruction are presented as prerequisites for attaining the highest spiritual fruit.

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

Shiva-tattva is approached through niyama (ethical restraint) and ājñā-pālana; the verse implies that Shiva’s grace and siddhi arise where the pashu (individual soul) relinquishes egoic independence and aligns with dharmic guidance.

What ritualistic or Yogic practice is highlighted here?

Guru-vandana (reverence to elders/teachers) and ājñā-anupālana (non-violation of the guru’s command), a core discipline supporting Pāśupata-oriented sadhana and the attainment of siddhi.