Shloka 41

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

विहिताकरणाच्चैव वर्णिनां मुनिपुङ्गवाः

Transliteration

vihitākaraṇāccaiva varṇināṃ munipuṅgavāḥ

Translation

وبسبب ترك ما أُمِرَ به في نظام الفيدا، يا خيرَ الحكماء، يقع أهلُ الفَرْنات في الانحراف؛ وبذلك يُقَوّون قيودَ «باشا» التي تحول دون أن يتوجّه «باشو» (النفس) إلى «باتي» الربّ، شيفا.

Word by Word

• विहित (vihita): enjoined/ordained (by śāstra)

• अकरणात् (akaraṇāt): from non-doing, from non-performance

• च (ca): and

• एव (eva): indeed, certainly

• वर्णिनाम् (varṇinām): of those belonging to the varṇas / of the social orders

• मुनिपुङ्गवाः (munipuṅgavāḥ): O bull among sages, O best of sages

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as grounded in vihita (scripturally enjoined) conduct; neglecting ordained duties becomes a cause of impurity and obstruction, weakening one’s eligibility and steadiness in Shiva-puja.

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

By implication, Shiva is Pati—the Lord toward whom the paśu must turn; when vihita karma is abandoned, pāśa (bondage) intensifies, delaying the soul’s orientation to Shiva-tattva and His grace.

What ritualistic or Yogic practice is highlighted here?

Adherence to vihita karma (Vedic/śāstric injunctions) as a prerequisite discipline—supporting purity, saṃskāra, and steadiness for Shaiva observances, including Linga-puja and Pashupata-oriented sādhanā.