Shloka 41

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

Devanagari script

विहिताकरणाच्चैव वर्णिनां मुनिपुङ्गवाः

Transliteration

vihitākaraṇāccaiva varṇināṃ munipuṅgavāḥ

Translation

At dahil mismo sa hindi pagsasagawa ng mga iniutos sa disiplina ng Veda, O pinakamainam sa mga pantas, ang mga tao ng mga varṇa ay nalilihis—kaya lalo nilang pinatitibay ang tali (pāśa) na humahadlang sa paśu (kaluluwa) na bumaling sa Pati, ang Panginoong 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.