Shloka 11

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

गृहस्थो ब्रह्मचारी च वानप्रस्थो यतिस् तथा धर्माधर्माविह प्रोक्तौ शब्दावेतौ क्रियात्मकौ

Transliteration

gṛhastho brahmacārī ca vānaprastho yatis tathā dharmādharmāviha proktau śabdāvetau kriyātmakau

Translation

Here it is declared that the householder, the celibate student, the forest-dweller, and the renunciate are all defined through conduct; likewise, the two terms ‘dharma’ and ‘adharma’ are spoken of here as action-based realities—known by the deeds that bind the paśu or purify it for the grace of Pati (Śiva).

Word by Word

• गृहस्थः: householder

• ब्रह्मचारी: celibate student

• च: and

• वानप्रस्थः: forest-dweller (retired stage)

• यतिः: renunciate/ascetic

• तथा: likewise

• धर्म-अधर्मौ: dharma and adharma

• इह: here (in this teaching)

• प्रोक्तौ: declared/defined

• शब्दौ: terms/words

• एतौ: these two

• क्रियात्मकौ: consisting of action, action-defined

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames dharma as lived practice: regardless of āśrama, right action supports purity and steadiness needed for Śiva-pūjā, while wrong action strengthens bondage (pāśa) that obstructs devotion to the Liṅga.

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

By implying Śiva as Pati—the Lord who is distinct from the paśu and its karmic bonds—this verse positions ethics and conduct as the field in which the soul becomes fit for Śiva’s grace rather than remaining action-bound.

What ritualistic or Yogic practice is highlighted here?

It highlights karma-discipline across the four āśramas—ethical restraint, duty, and renunciation—as the practical foundation that supports Pāśupata-oriented purification and stable worship of Mahādeva.