Shloka 2

यतिप्रायश्चित्तविधानम्

Ascetic Atonements and Discipline

Devanagari script

पापं हि त्रिविधं ज्ञेयं वाङ्मनःकायसंभवम् सततं हि दिवा रात्रौ येनेदं वेष्ट्यते जगत्

Transliteration

pāpaṃ hi trividhaṃ jñeyaṃ vāṅmanaḥkāyasaṃbhavam satataṃ hi divā rātrau yenedaṃ veṣṭyate jagat

Translation

पापं त्रिविधं ज्ञेयं वाङ्मनःकायसमुद्भवम्। अहर्निशं निरन्तरं येनेदं जगदावृतं पाशेन पशुरिव बद्धं, यावत् पतौ श्रीशिवे शरणं नीयते॥

Word by Word

• पापम् (pāpam): sin, demerit

• हि (hi): indeed

• त्रिविधम् (trividham): threefold

• ज्ञेयम् (jñeyam): to be known/understood

• वाक् (vāk): speech

• मनः (manaḥ): mind

• काय (kāya): body

• संभवम् (saṃbhavam): arising from, produced by

• सततम् (satatam): constantly

• हि (hi): indeed

• दिवा (divā): by day

• रात्रौ (rātrau): by night

• येन (yena): by which

• इदम् (idam): this

• वेष्ट्यते (veṣṭyate): is wrapped/enveloped/encircled

• जगत् (jagat): the world

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames why purification is essential before Linga-puja: the devotee must restrain and sanctify speech, mind, and body—the three doors through which pāpa accrues—so worship becomes a means of loosening pasha and turning the pashu toward Pati (Śiva).

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

By implication it distinguishes Śiva as Pati—the Lord beyond the world’s envelopment—while the world (and embodied beings) are shown as wrapped in karmic impurity generated through vāk, manas, and kāya.

What ritualistic or Yogic practice is highlighted here?

Tri-karaṇa-śuddhi (purification of speech, mind, and body): truthfulness and mantra-discipline in speech, dhyāna and right intention in mind, and non-harming with regulated conduct in body—core supports for Pashupata-oriented sādhana and effective Shiva-puja.