Shloka 116

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

Devanagari script

द्वादश्यां धर्मतत्त्वज्ञं श्रौतस्मार्तप्रवर्तकम् त्रयोदश्यां जडां नारीं सर्वसंकरकारिणीम्

Transliteration

dvādaśyāṃ dharmatattvajñaṃ śrautasmārtapravartakam trayodaśyāṃ jaḍāṃ nārīṃ sarvasaṃkarakāriṇīm

Translation

ద్వాదశి నాడు ధర్మతత్త్వజ్ఞుడు, శ్రౌతస్మార్త ప్రవర్తకుడు అగు పుత్రుడు కలుగును. త్రయోదశి నాడు జడబుద్ధి గలది, సర్వసంకరకారిణి అగు కన్య కలుగును.

Word by Word

• द्वादश्याम्: on the twelfth (tithi)

• धर्म-तत्त्व-ज्ञम्: one who knows the reality/principles of dharma

• श्रौत-स्मार्त-प्रवर्तकम्: a promoter/establisher of śrauta and smārta rites

• त्रयोदश्याम्: on the thirteenth (tithi)

• जडाम्: inert, dull, undiscerning

• नारीम्: woman

• सर्व-संकर-कारिणीम्: causing all kinds of disorder/confusion/mingling

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It links Shiva-oriented observance to dharmic preparedness: honoring a dharma-knower who sustains śrauta and smārta practice supports purity and right order, which are prerequisites for effective Linga-puja.

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

Implicitly, Shiva as Pati is approached through dharma and disciplined ritual life; confusion (saṃkara) strengthens pasha (bondage), while clear dharma supports the pashu’s movement toward Shiva’s grace.

What ritualistic or Yogic practice is highlighted here?

Tithi-based conduct (vrata/niyama) and association with dharma-upholding teachers—supporting śrauta-smārta ritual order as a foundation for Shaiva sadhana and Pashupata-aligned self-purification.