Shloka 5

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

Devanagari script

गुरोरपि हिते युक्तः स तु संवत्सरं वसेत् नियमेष्वप्रमत्तस्तु यमेषु च सदा भवेत्

Transliteration

gurorapi hite yuktaḥ sa tu saṃvatsaraṃ vaset niyameṣvapramattastu yameṣu ca sadā bhavet

Translation

गुरूच्या हितासाठी युक्त होऊन तो एक वर्ष (नियमित सेवेत) वास करावा। सदैव सावध राहून नियम व यम यांत नित्य स्थित राहावा।

Word by Word

• गुरोः (guroḥ): of the Guru

• अपि (api): indeed/also

• हिते (hite): in the welfare/benefit

• युक्तः (yuktaḥ): engaged, devoted, disciplined

• सः (saḥ): he

• तु (tu): and/indeed

• संवत्सरम् (saṃvatsaram): for a year

• वसेत् (vaset): should reside/dwell

• नियमेषु (niyameṣu): in the observances (niyamas)

• अप्रमत्तः (apramattaḥ): vigilant, not negligent

• तु (tu): and/indeed

• यमेषु (yameṣu): in the restraints (yamas)

• च (ca): and

• सदा (sadā): always

• भवेत् (bhavet): should be/should remain.

Speaker

Suta Goswami (narrating the puranic teaching to the sages at Naimisharanya)

Characters & Entities

• Guru

FAQs

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

It establishes that Linga-upasana is not merely ritual: the sādhaka must first be trained through guru-sevā and steady yama–niyama, purifying the pashu (soul) so it becomes fit for Shiva’s grace (Pati-anugraha).

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

By emphasizing vigilance and restraints, the verse points to Shiva as Pati—the liberating Lord—whose realization requires the pashu to loosen pasha (bondage) through disciplined conduct under the Guru’s guidance.

What ritualistic or Yogic practice is highlighted here?

A preparatory Pashupata-style sādhana: one-year residence in service to the Guru, with continuous commitment to yamas (restraints) and niyamas (observances) as the ethical foundation for higher mantra, dhyana, and Linga-puja.