Shiva Purana — Rudra Samhita, Shloka 29
सेवातत्त्वप्रश्नः — The Question of Whom to Serve (Sevā) for the Removal of Suffering
ब्रह्मोवाच । लिंगानि कल्पयित्वेवमधिकारानुरूपतः । विश्वकर्मा ददौ तेभ्यो नियोगान्मम वा हरेः
brahmovāca | liṃgāni kalpayitvevamadhikārānurūpataḥ | viśvakarmā dadau tebhyo niyogānmama vā hareḥ
ব্ৰহ্মাই ক’লে—এইদৰে প্ৰত্যেকৰ যোগ্যতা আৰু অধিকাৰৰ অনুৰূপে লিঙ্গসমূহ গঢ়ি বিশ্বকৰ্মাই তেওঁলোকক তেওঁলোকৰ নিজ নিজ নিয়োগ (কৰ্তব্য) দিলে—মোৰ অথবা হৰি (বিষ্ণু)ৰ আজ্ঞাত।
Brahma
Tattva Level: pasha
Shiva Form: Īśāna
Sthala Purana: Liṅgas are fashioned and then allotted according to adhikāra (qualification/office). This mirrors how specific kṣetra-liṅgas become linked with particular deities, functions, and vows, creating an ordered sacred geography.
Significance: Emphasizes dharmic order: worship and responsibility are assigned in proportion to capacity; proper adhikāra safeguards efficacy of worship and governance.
Role: teaching
FAQs
It affirms that Śiva’s liṅga-worship is not random but established through divine order and proper adhikāra (eligibility). In Shaiva Siddhānta terms, disciplined worship of the Saguna symbol (liṅga) becomes a means for the pashu (bound soul) to approach Pati (Śiva) under scriptural and divine governance.
The verse explicitly speaks of “liṅgas being fashioned” and duties being assigned, indicating institutionalized liṅga-upāsanā. The liṅga functions as a sacred, accessible form for devotion and ritual, through which devotees engage Śiva with reverence, purity, and authorized practice.
The takeaway is to follow qualified, scripture-aligned liṅga worship—installation/maintenance under proper guidance, with regular pūjā and mantra-japa (especially the Panchākṣarī, “Om Namaḥ Śivāya”) according to one’s adhikāra.