Shloka 37

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

Devanagari script

कैतवं वित्तशाठ्यं च पैशुन्यं वर्जयेत्सदा अतिहासम् अवष्टम्भं लीलास्वेच्छाप्रवर्तनम्

Transliteration

kaitavaṃ vittaśāṭhyaṃ ca paiśunyaṃ varjayetsadā atihāsam avaṣṭambhaṃ līlāsvecchāpravartanam

Translation

Laging talikuran ang panlilinlang, pandaraya sa salapi, at paninirang-puri; gayundin, iwan ang walang saysay na pangungutya, ang mapagmataas na katigasan ng ulo, at ang pabigla-biglang kilos na inuudyok ng paglalaro at kapritso.

Word by Word

• कैतवम् (kaitavam): deceit, fraud

• वित्त-शाठ्यम् (vitta-śāṭhyam): dishonesty regarding wealth, financial cheating

• च (ca): and

• पैशुन्यम् (paiśunyam): slander, backbiting, malicious tale-bearing

• वर्जयेत् (varjayet): should abandon, should avoid

• सदा (sadā): always

• अतिहासम् (atihāsam): excessive joking, frivolous ridicule

• अवष्टम्भम् (avaṣṭambham): arrogance, stubborn self-assertion

• लीला-स्वेच्छा-प्रवर्तनम् (līlā-svecchā-pravartanam): acting from whimsical impulse, capricious indulgence

Speaker

Suta Goswami (narrating Shiva-oriented dharma to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes inner purity as a prerequisite for linga-pūjā: avoiding deceit, slander, and arrogance reduces pasha (bondage) and stabilizes the mind for sincere devotion to Pati (Śiva).

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

By implication, Śiva is approached as Pati—the liberating Lord—whose grace is received by a pashu that becomes transparent and disciplined, free from duplicity and ego-driven behavior.

What ritualistic or Yogic practice is highlighted here?

It highlights yama-like restraints aligned with Pāśupata discipline—ethical renunciation that supports mantra, japa, and steady linga-pūjā by curbing speech and ego.