Shloka 41

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

Devanagari script

देवद्रोहं गुरुद्रोहं न कुर्यात्सर्वयत्नतः कृत्वा प्रमादतो विप्राः प्रणवस्यायुतं जपेत्

Transliteration

devadrohaṃ gurudrohaṃ na kuryātsarvayatnataḥ kṛtvā pramādato viprāḥ praṇavasyāyutaṃ japet

Translation

Dengan segala usaha, jangan sekali-kali melakukan pengkhianatan terhadap para Deva atau terhadap Guru sendiri. Jika, kerana kelalaian, kesalahan itu dilakukan, wahai para Brāhmaṇa, lakukan penebusan dengan mengulang Praṇava (Oṁ) sebanyak sepuluh ribu kali.

Word by Word

• deva-droham: hostility/treachery toward the Devas

• guru-droham: hostility/treachery toward the Guru

• na kuryāt: should not do

• sarva-yatnataḥ: with all effort, by every means

• kṛtvā: having done/if one has done

• pramādataḥ: due to negligence, inadvertence

• viprāḥ: O Brāhmaṇas

• praṇavasya: of the Praṇava (Oṁ)

• āyutam: ten thousand

• japet: should repeat (as japa)

Speaker

Suta Goswami (narrating puranic instruction to the sages; internal source framed as dharma-teaching)

Characters & Entities

• Devas
• Guru
• Praṇava (Oṁ)

FAQs

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

It safeguards Linga-pūjā by stressing aparādha-avoidance—betraying Devas or the Guru undermines mantra-adhikāra; Praṇava-japa is prescribed as a purificatory remedy to restore ritual fitness.

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

By elevating the Praṇava (Oṁ)—a primary marker of the Supreme (Pati)—as the expiatory support, it implies that returning to the foundational vibration of Shiva-tattva purifies the pashu (soul) from pasha (bondage) created by offence and negligence.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa of the Praṇava (Oṁ), specifically ten thousand repetitions, as prāyaścitta—an inner purification practice aligned with Shaiva discipline and preparatory to stable pūjā and yogic steadiness.