Shloka 16

उपलेपनादिकथनम्

Vastraputa-jala, Ahimsa, and Conduct in Shiva Worship

Devanagari script

यतस्तस्मान्न हन्तव्या निषिद्धानां निषेवणात् सर्वकर्माणि विन्यस्य संन्यस्ता ब्रह्मवादिनः

Transliteration

yatastasmānna hantavyā niṣiddhānāṃ niṣevaṇāt sarvakarmāṇi vinyasya saṃnyastā brahmavādinaḥ

Translation

Therefore they should not be harmed for resorting to what is forbidden. For the proclaimers of Brahman are renunciants (saṃnyāsins), having laid aside all actions, intent—by the grace of Pati, Lord Śiva—on the path that leads the paśu, the bound soul, to release from pāśa, bondage.

Word by Word

• yataḥ: because/therefore

• tasmāt: from that/therefore

• na: not

• hantavyāḥ: to be slain/should be harmed

• niṣiddhānām: of prohibited (acts/things)

• niṣevaṇāt: due to resorting/indulgence

• sarva-karmāṇi: all actions/rites

• vinyasya: having laid aside/abandoned

• saṃnyastāḥ: renunciants/fully given up

• brahma-vādinaḥ: expounders of Brahman/teachers of ultimate reality

Speaker

Suta Goswami (narrating the dharma-teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It safeguards the sanctity of Shiva-oriented dharma by insisting on non-harm toward renunciant brahma-vādins, emphasizing inner purity and restraint as the basis for worthy Linga-upāsanā.

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

By framing liberation as the movement of paśu beyond pāśa toward the Supreme, it aligns with Śiva as Pati—the ultimate Lord whose grace completes renunciation into mokṣa.

What ritualistic or Yogic practice is highlighted here?

Saṃnyāsa and karma-tyāga (laying aside ritual action) are highlighted as a yogic discipline supportive of Pāśupata-oriented detachment and non-violence.