Linga Purana — Purva Bhaga, Shloka 91

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

विश्वतः पादवदनं विश्वतो ऽक्षिकरं शिवम् ब्रह्मणो ऽधिपतिं सर्गस्थितिसंहारकारणम्

Transliteration

viśvataḥ pādavadanaṃ viśvato 'kṣikaraṃ śivam brahmaṇo 'dhipatiṃ sargasthitisaṃhārakāraṇam

Translation

I worship Śiva who is all-pervading—whose feet and faces are everywhere, whose eyes and hands are everywhere—who is the Lord even of Brahmā, and who is the causal ground of creation, preservation, and dissolution.

Word by Word

• विश्वतः (viśvataḥ): on all sides, everywhere

• पाद (pāda): feet

• वदनम् (vadanam): face, mouth

• विश्वतः (viśvataḥ): everywhere

• अक्षि (akṣi): eye

• करम् (karam): hand

• शिवम् (śivam): Śiva, the auspicious Lord (Pati)

• ब्रह्मणः (brahmaṇaḥ): of Brahmā

• अधिपतिम् (adhipatim): overlord, supreme ruler

• सर्ग (sarga): creation, emanation

• स्थिति (sthiti): maintenance, preservation

• संहार (saṃhāra): dissolution, reabsorption

• कारणम् (kāraṇam): cause, causal basis

Speaker

Suta Goswami (narrating the Linga’s supremacy within the creation account)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames the Liṅga as the sign of the all-pervading Pati (Śiva): not a limited form, but the cosmic presence whose powers operate as creation, maintenance, and dissolution—hence Liṅga-pūjā is worship of the Supreme cause.

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

Śiva is depicted as viśvavyāpin (all-pervasive) and as the adhipati of even Brahmā, establishing Him as the supreme Pati who transcends the pashu-world and its pasha-bonds while governing cosmic processes.

What ritualistic or Yogic practice is highlighted here?

A key Pāśupata-style contemplation is implied: meditate on Śiva as present in all directions and functions (sarga-sthiti-saṃhāra), then offer worship to the Liṅga as the universal locus of that consciousness.