Shloka 19

उपलेपनादिकथनम्

Vastraputa-jala, Ahimsa, and Conduct in Shiva Worship

Devanagari script

न यज्ञार्थं स्त्रियो ग्राह्याः सर्वैः सर्वत्र सर्वदा सर्ववर्णेषु विप्रेन्द्राः पापकर्मरता अपि

Transliteration

na yajñārthaṃ striyo grāhyāḥ sarvaiḥ sarvatra sarvadā sarvavarṇeṣu viprendrāḥ pāpakarmaratā api

Translation

噢，最优秀的婆罗门啊，无论何人、何地、何时、何种瓦尔那（种姓），都不应将妇女用于吠陀祭祀（Yajna）——即使她们沉溺于罪恶的行为。

Word by Word

• na: not

• yajña-artham: for the purpose of sacrifice / for yajña

• striyaḥ: women

• grāhyāḥ: to be accepted / employed / taken (as eligible agents)

• sarvaiḥ: by all

• sarvatra: everywhere

• sarvadā: always

• sarva-varṇeṣu: in all varṇas

• vipra-indrāḥ: O lord among Brahmins

• pāpa-karma-ratāḥ: engaged in sinful actions

• api: even / although

Speaker

Suta Goswami (narrating dharma-vidhi to the sages of Naimisharanya, with inferred internal smriti-style injunction tone)

FAQs

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

It marks a boundary between Vedic yajña roles and Shaiva devotion: even if Vedic sacrificial eligibility is restricted here, Linga-Puja and Shiva-bhakti are understood in the Linga Purana as accessible through devotion and inner purity, aiming at release of the paśu from pāśa under Pati (Shiva).

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

Indirectly: Shiva-tattva is the supreme Pati beyond ritual formalism; the verse highlights that external yajña has strict injunctions, while Shaiva Siddhanta emphasizes Shiva’s lordship over karma and bondage—granting grace that ultimately liberates the soul beyond mere sacrificial merit.

What ritualistic or Yogic practice is highlighted here?

A Vedic-yajña eligibility injunction is foregrounded; by contrast, the implied Shaiva takeaway is to prioritize Shiva-Puja (Linga-archana) and Pashupata-oriented inner discipline (niyama, purity, mantra, and devotion) rather than relying solely on sacrificial participation.