Shloka 3

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

व्यस्तेष्टा दशधा चैव ब्रह्मादौ द्वापरादिषु लिङ्गमेकादशं प्रोक्तं मया व्यासाच्छ्रुतं च तत्

Transliteration

vyasteṣṭā daśadhā caiva brahmādau dvāparādiṣu liṅgamekādaśaṃ proktaṃ mayā vyāsācchrutaṃ ca tat

Translation

في عصر الدڤاپرا وسائر العصور، بين براهما ومن سواه، بُيِّنت الطقوس على نحوٍ مُفصَّل في عشرة أوجه. وأما الحادي عشر—وهو مذهب اللِّنگا—فقد أعلنته كما سمعته من ڤياسا.

Word by Word

• vyasta-iṣṭā: differentiated/variegated rites (separate ritual observances)

• daśadhā: in ten ways

• ca eva: and indeed

• brahma-ādau: beginning with Brahmā (among Brahmā and other deities/sages)

• dvāpara-ādiṣu: in Dvāpara and other yugas

• liṅgam: the Liṅga (mark/sign of Pati, Śiva)

• ekādaśam: the eleventh

• proktam: declared/taught

• mayā: by me

• vyāsāt: from Vyāsa

• śrutam: heard/received (as śruti—authoritative hearing)

• ca: and

• tat: that (teaching).

Speaker

Suta Goswami

Characters & Entities

• Vyasa
• Brahma

FAQs

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

It frames Liṅga-upāsanā as an authoritative, distinct teaching—counted as an “eleventh” principle—transmitted from Vyāsa, and positioned beyond merely fragmented ritual varieties.

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

By identifying the Liṅga as a separate, primary doctrine, it implies Śiva as Pati whose sign (liṅga) is the unifying focus amid many yuga-specific rites—pointing to the transcendent Lord rather than only external ritual forms.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the prioritization of Liṅga-centered worship/teaching as a distinct sādhanā, implying a move from dispersed ritualism toward a concentrated Śaiva upāsanā aligned with Pāśupata-oriented discipline.