Shloka 21

उपलेपनादिकथनम्

Vastraputa-jala, Ahimsa, and Conduct in Shiva Worship

Devanagari script

वेदबाह्यव्रताचाराः श्रौतस्मार्तबहिष्कृताः पाषण्डिन इति ख्याता न संभाष्या द्विजातिभिः

Transliteration

vedabāhyavratācārāḥ śrautasmārtabahiṣkṛtāḥ pāṣaṇḍina iti khyātā na saṃbhāṣyā dvijātibhiḥ

Translation

Diejenigen, deren Gelübde und Verhalten außerhalb des Veda liegen und die von den Śrauta- und Smārta-Bräuchen ausgeschlossen sind, sind als Pāṣaṇḍins (abweichende Sektierer) bekannt; die Zweimalgeborenen sollten sich nicht einmal auf ein Gespräch mit ihnen einlassen.

Word by Word

• veda-bāhya: outside the Veda

• vrata-ācārāḥ: practitioners of vows and conduct

• śrauta-smārta: pertaining to Śruti-based (Śrauta) and Smṛti-based (Smārta) rites

• bahiṣkṛtāḥ: excluded/rejected

• pāṣaṇḍinaḥ: heretical/deviant sectarians

• iti: thus

• khyātāḥ: renowned/known

• na: not

• saṃbhāṣyāḥ: to be conversed with/engaged in dialogue

• dvijātibhiḥ: by the twice-born (brāhmaṇa, kṣatriya, vaiśya).

Speaker

Suta Goswami (narrating normative dharma within the Linga Purana discourse to the sages of Naimisharanya)

FAQs

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

It sets a boundary for Śiva-bhakti in the Linga Purana: Linga-pūjā should be grounded in Vaidika/Smārta discipline rather than Veda-bāhya innovations, preserving purity of practice and doctrine.

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

Indirectly, it implies that approach to Pati (Śiva) must be through right dharma and authorized means; when the pashu (soul) follows Veda-aligned conduct, pasha (bondage) is loosened through disciplined worship rather than sectarian deviation.

What ritualistic or Yogic practice is highlighted here?

It highlights adherence to Śrauta–Smārta norms as the foundation for Shaiva sādhana; Pāśupata-oriented discipline is implied as Veda-respecting, not Veda-bāhya, in the Purāṇic framing.