Shloka 16

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

Devanagari script

अत ऊर्ध्वं पुनश्चापि अदुष्टापतितेषु च भैक्ष्यचर्या हि वर्णेषु जघन्या वृत्तिरुच्यते

Transliteration

ata ūrdhvaṃ punaścāpi aduṣṭāpatiteṣu ca bhaikṣyacaryā hi varṇeṣu jaghanyā vṛttirucyate

Translation

Sesudah itu, dan lebih jauh lagi, bahkan di kalangan mereka yang tidak rosak dan tidak jatuh daripada dharma, amalan hidup dengan meminta-minta tetap disebut sebagai cara hidup yang paling rendah bagi golongan varṇa. Maka hendaklah dipelihara rezeki yang benar, agar bhakti kepada Pati (Śiva) dapat diamalkan tanpa noda kebergantungan dan kemalasan yang menguatkan pāśa (belenggu) dalam paśu (jiwa individu).

Word by Word

• ataḥ: therefore/thereafter

• ūrdhvam: further/afterwards

• punaḥ ca api: again also

• aduṣṭa: not wicked/uncorrupt

• apatiteṣu: among those not fallen (from dharma)

• ca: and

• bhaikṣya-caryā: living by begging/alms-practice

• hi: indeed

• varṇeṣu: among the varṇas (social orders)

• jaghanyā: lowest/most inferior

• vṛttiḥ: livelihood/means of subsistence

• ucyate: is said/declared

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames Shiva-bhakti as supported by dharmic self-discipline: a stable, righteous livelihood prevents tamas and dependency from weakening one’s steadiness in worship and vrata.

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

By implication, Śiva as Pati is approached through purity of conduct; when the paśu reduces pāśa-like habits (laziness, unethical dependence), devotion becomes fit for the Lord who is the upholder of dharma.

What ritualistic or Yogic practice is highlighted here?

Not a specific rite, but a preparatory discipline aligned with Pāśupata restraint: choosing a proper vṛtti (livelihood) to support tapas, japa, and regular Linga-pūjā without moral compromise.