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

于第十二个朔望日，（当敬奉）通达法之真实原则者，能护持并弘扬吠陀之仪轨（śrauta）与斯摩尔塔（Smārta）之法度。于第十三日，（当避）愚钝之女；彼能引生种种紊乱与有害的杂糅，败坏正当次第。

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.