Shloka 72

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

Devanagari script

सुप्त्वा भुक्त्वा च वै विप्राः क्षुत्त्वा पीत्वा च वै तथा ष्ठीवित्वाध्ययनादौ च शुचिरप्याचमेत्पुनः

Transliteration

suptvā bhuktvā ca vai viprāḥ kṣuttvā pītvā ca vai tathā ṣṭhīvitvādhyayanādau ca śucirapyācametpunaḥ

Translation

О брахманы, после сна и после еды, после чихания и также после питья, и после плевка — равно как и в начале ведического чтения и подобных действий — следует вновь совершить ачаману, даже если в остальном человек чист.

Word by Word

• सुप्त्वा: having slept

• भुक्त्वा: having eaten

• च: and

• वै: indeed

• विप्राः: O Brahmanas/learned ones

• क्षुत्त्वा: having sneezed

• पीत्वा: having drunk

• तथा: likewise

• ष्ठीवित्वा: having spat

• अध्ययन-आदौ: at the beginning of study and related rites

• च: and

• शुचिः: clean/pure

• अपि: even

• आचमेत्: should perform ācamana (ritual sipping of water)

• पुनः: again

Speaker

Suta Goswami (narrating dharma and ritual purity norms to the sages of Naimisharanya)

Characters & Entities

• Brahmanas (Vipras)
• Shiva (implied as the recipient of pure worship)

FAQs

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

It sets a purity protocol: even minor bodily interruptions (sleep, food, sneeze, drink, spit) require ācamana so the worshipper approaches the Linga with renewed shauca, supporting mantra-śakti and ritual correctness.

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

By implication, Shiva as Pati is approached through disciplined purity; the devotee (pashu) reduces pasha-like impurities (mala and ritual doṣa) via regulated conduct, making the mind fit for Śiva-mantra and Śiva-arcana.

What ritualistic or Yogic practice is highlighted here?

Ācamana as a recurring purificatory act before adhyayana and sacred actions—an outer shauca that steadies inner focus, aligning with Shaiva sadhana where bodily regulation supports mantra-japa and puja.