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

Далее, и ещё далее, даже среди тех, кто не порочен и не отпал от дхармы, жизнь на подаяние объявляется самым низким способом пропитания для сословий. Потому следует хранить праведный способ житья, дабы преданность Пати (Шиве) совершалась без пятна зависимости и лености, укрепляющих pāśa (оковы) в paśu (индивидуальной душе).

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.