Shloka 70

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

Devanagari script

पण्यं प्रसारितं चैव वर्णाश्रमविभागशः शुचिराकरजं तेषां श्वा मृगग्रहणे शुचिः

Transliteration

paṇyaṃ prasāritaṃ caiva varṇāśramavibhāgaśaḥ śucirākarajaṃ teṣāṃ śvā mṛgagrahaṇe śuciḥ

Translation

ورن اور آشرم کی تقسیم کے مطابق تجارت بھی رائج ہوئی۔ ان کے نزدیک کان سے حاصل شدہ چیز پاک سمجھی جاتی ہے؛ اور شکار میں جب کتا ہرن کو پکڑ لے تو وہ بھی پاک مانا جاتا ہے۔

Word by Word

• पण्यं: trade, merchandise

• प्रसारितम्: spread out, set in motion

• च एव: and indeed

• वर्णाश्रम-विभागशः: according to the divisions of varṇa and āśrama

• शुचि: pure, ritually clean

• आकर-जम्: born from a mine/quarry (mineral wealth)

• तेषाम्: for them, of those people

• श्वा: a dog

• मृग-ग्रहणे: in seizing/catching a wild animal

• शुचिः: (is) pure

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 the dharmic foundation—varna-āśrama order and rules of purity—within which Shiva-pūjā and Linga-sevā are performed, emphasizing right livelihood and proper conduct as supports for devotion to Pati (Shiva).

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

Indirectly: Shiva as Pati is approached through dharma and śauca (purity). The verse implies that purity is contextual and functional, aligning outer discipline with inner orientation toward Shiva-tattva beyond mere social labels.

What ritualistic or Yogic practice is highlighted here?

Śauca (ritual cleanliness) and dharmic regulation of livelihood are highlighted—supportive disciplines that stabilize the pashu (bound soul) and reduce pasha (bondage) so it may become fit for Shiva-bhakti and Pashupata-aligned practice.