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Linga Purana — Purva Bhaga, Shloka 78

Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय

ततः कार्यविरोधाद्धि नृपाणां नान्यथा भवेत् वैखानसानां विप्राणां पतितानामसंभवात्

tataḥ kāryavirodhāddhi nṛpāṇāṃ nānyathā bhavet vaikhānasānāṃ viprāṇāṃ patitānāmasaṃbhavāt

Kaya nga, sapagkat sasalungat ito sa wastong pagtupad ng tungkulin, para sa mga hari ay hindi maaaring maging iba. At sa hanay ng mga pantas na brahmin na Vaikhānasa, ang paglitaw ng patita—yaong nalihis mula sa dharma—ay hindi tinatanggap na maaaring mangyari.

tataḥtherefore
tataḥ:
kārya-virodhātdue to contradiction with what must be done (duty/required rite)
kārya-virodhāt:
hiindeed
hi:
nṛpāṇāmof kings
nṛpāṇām:
na anyathānot otherwise
na anyathā:
bhavetshould be/comes to be
bhavet:
vaikhānasānāmof the Vaikhānasas (Vedic forest-rite lineage)
vaikhānasānām:
viprāṇāmof brahmins
viprāṇām:
patitānāmof the fallen, those who have deviated from dharma
patitānām:
asaṁbhavātbecause of impossibility/non-occurrence
asaṁbhavāt:

Suta Goswami

V
Vaikhānasa Brahmins
K
Kings (Nṛpas)

FAQs

It asserts strict ritual and ethical eligibility: kings must not act in ways that obstruct dharma, and Vaikhānasa priests are presented as inherently disciplined—supporting the principle that Linga-pūjā requires qualified conduct, not mere performance.

Indirectly, it aligns Shiva-tattva with order (dharma) rather than arbitrariness: the Pati (Lord) is approached through rightful action and purity, while pasha-like fallenness (patitatva) is treated as incompatible with true Vedic guardianship.

Ritual eligibility and discipline are emphasized—especially the Vaikhānasa model of Vedic observance—implying that Shaiva rites (including Linga installation and worship) depend on purity, restraint, and non-contradiction of prescribed duty.