Shloka 91

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

Devanagari script

केवलं द्वादशाहेन क्षत्त्रियाणां द्विजोत्तमाः नाभिषिक्तस्य चाशौचं संप्रमादेषु वै रणे

Transliteration

kevalaṃ dvādaśāhena kṣattriyāṇāṃ dvijottamāḥ nābhiṣiktasya cāśaucaṃ saṃpramādeṣu vai raṇe

Translation

噢，二次生者中之最胜者！刹帝利之不净期仅十二日。又，未受灌顶（abhiṣeka）而未即王位者，若于战阵中因意外而死，则无不净。

Word by Word

• kevalam: only

• dvādaśāhena: by twelve days / for a period of twelve days

• kṣattriyāṇām: of Kṣatriyas

• dvijottamāḥ: O best among the twice-born (Brahmins)

• na: not

• abhiṣiktasya: of one who is consecrated/anointed (as ruler)

• ca: and

• aśaucam: ritual impurity (due to death/birth)

• saṁpramādeṣu: in accidents, mishaps, unforeseen calamities

• vai: indeed

• raṇe: in battle

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 sets dharmic boundaries for ritual eligibility—clarifying when a devotee (pashu) may resume Shiva-puja after death-related impurity, and noting special exceptions connected to battle.

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

Indirectly: Shiva-tattva is approached through disciplined observance of purity rules; the verse frames purity as a practical aid for worship, not as Shiva’s limitation—Pati remains ever pure while the pashu follows niyamas to remove pasha-like obstructions.

What ritualistic or Yogic practice is highlighted here?

Ritual discipline (niyama) concerning aśauca—timelines and exceptions that affect formal acts like abhiṣeka, mantra-japa, and temple/linga service.