Shloka 32

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

Devanagari script

सलुततिओन् ओफ़् सुपेरिओर्स् पितामहेनोपदिष्टो धर्मः साक्षात्सनातनः सर्वलोकोपकारार्थं शृणुध्वं प्रवदामि वः

Transliteration

salutation of superiors pitāmahenopadiṣṭo dharmaḥ sākṣātsanātanaḥ sarvalokopakārārthaṃ śṛṇudhvaṃ pravadāmi vaḥ

Translation

പിതാമഹൻ (ബ്രഹ്മാവ്) ഉപദേശിച്ച ഈ ധർമ്മം സാക്ഷാൽ സനാതനധർമ്മം തന്നെയാണ്. സർവ്വലോകങ്ങളുടെ ഉപകാരാർത്ഥം കേൾക്കുവിൻ—ഞാൻ നിങ്ങളോട് ഇതു പ്രസ്താവിക്കുന്നു.

Word by Word

• pitāmahena: by Pitāmaha (Brahmā)

• upadiṣṭaḥ: taught/instructed

• dharmaḥ: dharma, righteous order

• sākṣāt: directly, in person/as it truly is

• sanātanaḥ: eternal

• sarva-loka-upakāra-artham: for the purpose of benefiting all worlds

• śṛṇudhvaṃ: listen (all of you)

• pravadāmi: I declare/I expound

• vaḥ: to you

Speaker

Suta Goswami (narrating to the sages; introducing Brahmā-taught Dharma within the Shaiva framework)

Characters & Entities

• Brahma

FAQs

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

It frames the forthcoming teaching as universal, welfare-oriented Sanātana Dharma—establishing that Linga worship and Shaiva conduct are not sectarian but meant to uplift all beings and worlds.

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

By emphasizing “sākṣāt sanātanaḥ,” it points to an eternal, direct principle of dharma that, in Shaiva Siddhanta, culminates in realizing Pati (Śiva) as the supreme ground and goal for the pashu (soul) beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

No single rite is specified; the verse functions as a preface announcing authoritative instruction—typically leading into Shaiva dharma that includes disciplined conduct, mantra-japa, and Linga-pūjā supportive of Pāśupata-oriented purification.