Shloka 41

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

Devanagari script

विहिताकरणाच्चैव वर्णिनां मुनिपुङ्गवाः

Transliteration

vihitākaraṇāccaiva varṇināṃ munipuṅgavāḥ

Translation

And by the very non-performance of what is enjoined in the Vedic discipline, O best of sages, the people of the varṇas fall into deviation—thereby strengthening the bonds (pāśa) that obstruct the paśu (soul) from turning toward Pati, Lord Śiva.

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.